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DIRECTORIUM ASCETICUM
OR,
GUIDE TO THE SPIRITUAL LIFE.
PRINTF.D BV W. B. KELLY, 8 GRAFTON STREET, DUBLIN.
THE
DIRECTORIUM ASCETICUM;
OR,
GUIDE TO THE SPIRITUAL LIFE.
BY
JOHN BAPTIST SCARAMELLI, S.J.
Originally published in Italian. Translated and Edited at
Saint Betinds College, North Wales.
IN FOUR VOLUMES.
VOL. in.
DUBLIN:
WILLIAM B. KELLY, 8 GRAFTON STREET.
LONDON : SIMPKIN, MARSHALL, & CO.,
STATIONERS' HALL COURT ; and
BURNS & OATES, PORTMAN STREET, W.
1870.
CONTENTS TO VOL. III.
TREATISE THIRD.
OF THE IMMEDIATE DISPOSITIONS FOR CHRISTIAN j
PERFECTION— THESE ARE THE PERFECT PRAC- j
TICE OF THE MORAL VIRTUES. j
1
PAGE I
INTRODUCTION, ... . . . i i
I
ARTICLE I. •
PRUDENCE THE FIRST OF THE CARDINAL VIRTUES.
J
CHAPTER I. I
IN WHAT THE ESSENCE OF PRUDENCE CONSISTS, AND OF THE VICES
CONTRARY TO IT, . . . . . . . 7
CHAPTER II. I
THE GREAT IMPORTANCE OF PRUDENCE, , . . . 19
CHAPTER III. I
THE MEANS FOR THE ACQUISITION OF PRUDENCE, . . . 24 1
CHAPTER IV.
PRACTICAL SUGGESTIONS TO THE DIRECTOR CONCERNING PRUDENCE, 30
ARTICLE II.
OF THE SECOND CARDINAL VIRTUE — JUSTICE.
CHAPTER I.
THE ESSENCE AND EXCELLENCE OF Tj^VIRTUE OF JUSTICE, -^O
VI CONTENTS.
PAGE
CHAPTER II.
THE NECESSITY THERE IS OF POSSESSING THE VIRTUE OF JUSTICE, 45
CHAPTER III.
THE MEANS TO ACQUIRE THE VIRTUE OF JUSTICE, . ... 50
CHAPTER IV.
PRACTICAL SUGGESTIONS TO DIRECTORS ON THE ORDINARY VIOLA-
TIONS OF JUSTICE, AND THE WAY WHEREIN THEY ARE TO BE
COMPENSATED, ....... 58
ARTICLE III.
THE THIRD CARDINAL VIRTUE — FORTITUDE
CHAPTER I,
THE DESCRIPTION OF THIS VIRTUE IN ITS ESSENCE, ... 66
CHAPTER II.
DEGREES OF PERFECTION BELONGING TO FORTITUDE, . . 75
CHAPTER III.
MEANS OF ACQUIRING THE VIRTUE OF FORTITUDE, ... 83
CHAPTER IV.
PRACTICAL HINTS TO DIRECTORS ON THE PRESENT MATTER, . 89
ARTICLE IV.
THE FOURTH CARDINAL VIRTUE, WHICH IS TEMPERANCE.
CHAPTER I.
DEFINITION OF TEMPERANCE SO FAR FORTH AS IT IS A CARDINAL
VIRTUE, ........ 94
CHAPTER 11.
THE BEAUTY OF TEMPERANCE CONTRASTED WITH THE DEGRADA-
TION OF THE CONTRARY VICES, ..... 98
CONTENTS. Vll
PAGE
CHAPTER III.
IN WHAT CONSISTS THE MEASURE SET BY TEMPERANCE TO SENSUAL
DELIGHTS, ........ 105
CHAPTER IV.
PRACTICAL SUGGESTIONS TO DIRECTORS ON THE PRESENT ARTICLE, IIO
ARTICLE V.
THE VIRTUE OF RELIGION.
CHAPTER I.
THE NATURE AND EXCELLENCY OF THE VIRTUE OF RELIGION, . 1 16
CHAPTER II.
THE GENERAL NATURE OF THE ACTS OF WORSHIP BY WHICH WE
PRACTISE THE VIRTUE OF RELIGION — THE SEVERAL KINDS OF
WORSHIP, ........ 121
CHAPTER III.
THE SPECIAL ACTS BY WHICH THE VIRTUE OF RELIGION IS PRAC-
TISED, ........ 127
CHAPTER IV.
OTHER ACTS OF WORSHIP WHICH BELONG TO THE VIRTUE OF RELI-
GION— AMONG THESE SACRIFICE IS THE PRINCIPAL, , . 1 34
CHAPTER V.
PRACTICAL SUGGESTIONS TO DIRECTORS ON THE PRESENT ARTICLE I42
ARTICLE VL
ON DEVOTION.
CHAPTER I.
THE NATURE OF DEVOTION, ...... 151
Vlll CONTENTS.
PAGE
CHAPTER II.
THE SOURCES OF DEVOTION, . . . . . -155
CHAPTER III.
DISTINCTION BETWEEN THE ESSENCE AND THE ACCIDENTS OF DE-
VOTION— CERTAIN PRACTICAL AND USEFUL DEDUCTIONS, . 164
CHAPTER IV.
THE HINDRANCES TO DEVOTION, . . . . . 179
CHAPTER V.
PRACTICAL SUGGESTIONS TO DIRECTORS ON THIS ARTICLE, . . 1 87
ARTICLE VII.
ON THE VIRTUE OF OBEDIENCE.
CHAPTER I.
IN WHAT OBEDIENCE CONSISTS, AND TO WHOM IT IS DUE, . . I92
CHAPTER II.
THE NECESSITY OF OBEDIENCE NOT ONLY FOR A MORAL AND PER-
FECT LIFE, BUT FOR SOCIAL AND POLITICAL ORDER, . . I99
CHAPTER III.
OBEDIENCE IS THE MOST EXCELLENT OF THE MORAL VIRTUES, . 202
CHAPTER IV.
FURTHER PRE-ROGATIVES OF OBEDIENCE, WHEREBY IT IS SHOWN TO
EXCEL EVERY OTHER VIRTUE, ..... 2IO
CHAPTER V.
THE THREE DEGREES TO WHICH OBEDIENCE MUST ASCEND IN ORDER
TO ITS PERFECTION — THE PRESENT CHAPTER WILL TREAT OF
THE FIRST, ....... 216
CHAPTER VI.
THE SECOND AND THIRD DEGREES OF PERFECT OBEDIENCE, . 224
CONTENTS. ix
PAGE
CHAPTER VII.
CERTAIN MOTIVES EVER TO BE KEPT IN VIEW IN ORDER TO OBEY
Vi^ITH PERFECTION, ...... 230
CHAPTER VIII.
FURTHER MOTIVES WHICH SHOULD EVER BE AT HAND IN ORDER TO
OBEY WITH PERFECTION, ...... 237
CHAPTER IX.
A FEW PRACTICAL SUGGESTIONS TO DIRECTORS ON THE PRESENT
ARTICLE, ........ 241
ARTICLE VIII.
ON THE VIRTUE OF PATIENCE.
CHAPTER I.
WHEREIN THIS VIRTUE CONSISTS, IN WHAT IT IS DISTINCT FROM
FORTITUDE, AND THE IMPORTANCE OF ACQUIRING IT, . . 249
CHAPTER II.
A CONSIDERATION THAT MAY GREATLY HELP US TO BEAR OUR
CROSSES WITH PATIENCE, ...... 253
CHAPTER III.
HOW MUCH THE EXAMPLE OF JESUS CHRIST OUGHT TO STIMULATE
US TO PATIENCE UNDER TRIALS, ..... 259
CHAPTER IV.
TWO OTHER MOTIVES FOR PATIENCE — THE CERTAINTY OF THE RE-
WARD IN THE NEXT LIFE AND THE NECESSITY OF SUFFERING
IN THE PRESENT, ....... 263
CHAPTER V.
EXAMPLES OF ILLUSTRIOUS MEN TO ANIMATE US TO PATIENCE, . 268
CHAPTER VI.
THE THREE DEGREES OF THE PERFECTION ATTAINABLE IN THE
VIRTUE OF PATIENCE, ...... 280
X CONTENTS.
PAGE
CHAPTER VII.
PRACTICAL SUGGESTIONS TO DIRECTORS ON THE PRESENT TREATISE, 285
ARTICLE IX.
THE VIRTUE OF CHASTITY.
CHAPTER I.
THE ESSENCE OF THE VIRTUE OF CHASTITY — THREE CLASSES OF
THIS VIRTUE, AND THEIR RESPECTIVE EXCELLENCIES, . . 29O
CHAPTER II.
CHASTITY, MORE THAN OTHER MORAL VIRTUE, RENDERS US HOLY,
AND LIKENS US TO THE ANGELS, . .... 295
CHAPTER III.
THE REASON WHY CHASTITY RAISES US TO HOLINESS, AND LIKENS
US TO THE HOLY ANGELS, ...... 303
CHAPTER IV.
THE EXCELLENCE OF CHASTITY WAS ABOVE THE REACH OF THE
MOST ILLUSTRIOUS HEATHEN PHILOSOPHERS, . . . 305
CHAPTER V.
FIRST MEANS OF PRESERVING CHASTITY, WHICH IS TO BEWARE OF
FAMILIAR INTERCOURSE WITH THOSE OF THE OPPOSITE SEX, . 3IO
CHAPTER VI. '
IT IS SHOWN BY THE AUTHORITY OF THE FATHERS, THAT THIS PRE-
CAUTION ESPECIALLY BEFITS PERSONS CONSECRATED TO GOD
BY THE VOW OF CHASTITY, ..... 316
CHAPTER VII.
OTHER MEANS FOR THE SAFE-KEEPING OF CHASTITY, . . 321
CHAPTER VIII.
PRACTICAL SUGGESTIONS TO DIRECTORS ON THE MATTER OF THIS
ARTICLE, ........ 329
CONTENTS. xi
_ PAGE
ARTICLE X.
ON THE VIRTUE OF MEEKNESS,
CHAPTER I.
WHEREIN THE VIRTUE OF MEEKNESS CONSISTS, AND HOW IT IS
DISTINGUISHED FROM PATIENCE, .... 333
CHAPTER II.
HE THAT IS NOT MEEK IS NOT A REASONABLE MAN, . . . 337
CHAPTER III.
THAT HE WHO HAS NOT THIS VIRTUE OF MEEKNESS IS NOT A
CHRISTIAN, .....,.• 342
CHAPTER IV.
THAT HE WHO IS DEVOID OF MEEKNESS CAN MUCH LESS BE CALLED
A SPIRITUAL MAN, ....... 346
CHAPTER V.
MEEKNESS SERVES NOT ONLY TO KEEP UNDER OUR OWN ANGER,
BUT ALSO TO DIMINISH THE ANGER OF THOSE WHO ATTACK
US, 352
CHAPTER VI. .
TWO REMEDIES PRESCRIBED BY ST GREGORY TO CURB THE PASSION
OF ANGER AND ACQUIRE THE VIRTUE OF MEEKNESS, , , 357
CHAPTER VII.
PRACTICAL SUGGESTIONS TO DIRECTORS CONCERNING THE PRESENT
ARTICLE, ........ 3C3
ARTICLE XL
ON HUMILITY.
CHAPTER I.
lENERAL DEFINITION OF HUMILITY AS TO ITS ESSEfTCE, . 371
Xll
CONTENTS.
CHAPTER IT.
CERTAIN CONSIDERATIONS WHICH MAY HELP TO THE ACQUIREMENT
OF HUMILITY OF MIND AS TO WHAT WE ARE IN THE ORDER OF
NATURE, ........
CHAPTER HI.
CERTAIN CONSIDERATIONS ON WHAT WE ARE IN THE ORDER OF
GRACE, HELPING US TO ACQUIRE A MEAN OPINION OF OUR-
SELVES, ........
CHAPTER IV.
IN WHAT CONSISTS HUMILITY OF HEART TOWARDS GOD,
377
384 ,
CHAPTER V.
ON HUMILITY OF HEART TOWARDS MEN,
394
CHAPTER VI.
THE OUTWARD ACTS OF HUMILITY, ..... 4OI
CHAPTER VII.
HOW NECESSARY FOR PERFECTION IS THAT VIRTUE OF HUMILITY
WE HAVE BEEN EXPLAINING IN THE FOREGOING CHAPTERS, . 412
CHAPTER VIII.
PRACTICAL SUGGESTIONS TO DIRECTORS ON THE FOREGOING DOC-
TRINE, . . ' .
420
UIDE TO THE SPIRITUAL LIFE.
TREATISE THIRD.
OF THE IMMEDIATE DISPOSITIONS FOR CHRISTIAN PER-
FECTION. THESE ARE THE PERFECT PRACTICE OF
THE MORAL VIRTUES.
INTRODUCTION.
I. In order to attain to Christian perfection, the means which we
have already pointed out in the preceding Section are not suffi-
cient. To remove the obstacles in the way to so high an end, it
is further necessary to supply the proximate dispositions for this
work. In acquiring these supernatural and divine qualities, the
same happens as is commonly observed in the generation of
earthly substances ; in which, over and above the removal of
obstacles, it is necessary that certain qualities should be intro-
duced which directly dispose the subject for the production of the
new substance. Thus, if you wish to ignite a log of green wood,
it is not enough to expel the humidity, the cold, and all the other
opposing qualities ; but it is necessary also to introduce an intense
heat, to prepare the way for the entrance of the new substance,
fire. Now, these proximate dispositions to perfection are the
Moral Virtues, which rest upon the Cardinal Virtues, as upon
their basis and foundation. These are the divine qualities which
more immediately prepare the way for, and introduce into our
VOL. III. A
2 INTRODUCTION.
hearts, the fire of the perfect love of God and of our neighbour, in
which the whole essence of our perfection consists. The present
Section, therefore, is the proper place in which to speak of these
virtues, and to encourage the reader to acquire them in all their
perfection.
2. But here may arise a grave objection, which declares the
arrangement of the present work to be defective and imperfect.
Of what other subject, the devout reader will say, but of the Moral
Virtues were we speaking in the preceding Section ? What means
are there of removing those obstacles to perfection which arise
from the external and the internal senses, from the fascination of
exterior objects, and from our invisible enemies, unless we attend
to the exercise of the Moral Virtues ? How is it possible to
curb the sense of Taste without practising Temperance ? To
regulate the use of the eyes without exercising Modesty? How
can we overcome the passions of the interior sense without the
practice of all those virtues that are opposed to the vices to which
these passions incline us by their irregular movements ? The
same may be said of the other impediments of which we have
been speaking. Finally, it may be urged, that if we speak in the
present Section of the Moral Virtues, we shall be treating of the
identical subject of which we have already treated ; we shall mix
up one part of the work with another, and, by a most blameworthy
Avant of arrangement, throw together in confusion the different
portions of our subject-matter.
3. The reader's objection would be well founded, if all the
Moral Virtues belonged to the same order. But this is not so ;
for St Thomas says, that although the Moral Virtues belong to
the same species, they do not all possess the same quality. Some
purify the soul, and others belong to the soul when already puri-
fied. The purifying virtues are of such a nature that they are
exercised in the midst of the tumult of rebellious passions, and in
face of the opposition of vices not yet completely subdued. And
these exactly are the virtues of which we spoke in the preceding Sec-
tion, in which we showed how we are to restrain the license of the
senses, to abate the heat of our irregular passions, and to detach the
disordered heart from injurious or dangerous objects. But these
INTRODUCTION. 3
imperfect virtues most certainly are not the ultimate dispositions
for the perfect love of God, which takes root only in hearts full of
calm and peace. The virtues of the purified soul are those alone
which are free from every movement of passion, whence their
acts are exercised in perfect peace. St Thomas, speaking of the
Cardinal Virtues, says, that Prudence attains to this perfect purity
when it looks to God alone in every action; Temperance, when it is
no longer subject to any earthly desire; Fortitude, when it is entirely
free from every movement of irregular passion ; Justice, when it is
fixed in an unceasing union with the Divine will.*
4. Here it is well to remark, that these virtues which belong to
purified souls, may be taken either in a stricter and more exact, or
in a laxer and wider, sense. If they are taken in the former sense,
they are found only in the blessed souls in Heaven^ and on earth
only in the most perfect soul of Jesus Christ, and in that of His
holy Mother ; for these were alone free from all rebellion of the
senses, as the same holy Doctor teaches. f But if these purified
virtues be taken in the second and wider sense, they are possessed
by many persons who have made great progress in perfection ;
because, when understood in this sense, they do not require a total
extinction of concupiscence, nor of all our disordered passions,
but simply great mortification of them, so as to be but slightly,
and very rarely moved by them, and to repress them with great
facility; as the learned Cardinal Lauria| observes, very aptly for
our subject : so that the practice of these virtues becomes easy,
sweet, and delightful.
5. It is of these virtues that we intend to speak in the present
Section. We suppose that by the use of the methods and the
direction given in the preceding Section, the devout person has
in a great degree mortified his senses and his disordered passions,
* Qceedam vero sunt virtutes jam assequentium divinam similitiidinem, quse
vocantur virtutes jam purgati animi : ita scilicet quod prudentia sola divina
intueatur ; temperantia terrenas cupiditates nesciat ; fortitudo passiones igno-
ret ; justitia cum divina mente perpetuo foedere societur, eam scilicet imitando.
I, 2, qusest. 61, art. 65 in corp.
f Quas quidem virtutes dicimus esse beatorum, vel aliquorum in hac vita
perfectissimorum. Ubi supra.
+ In 3 sent., torn. ii.„ disp. 35, art. 4.
4 INTRODUCTION.
and has already abated their heat by the exercise of the purgative
virtues. We will now, therefore, proceed to speak of the Moral
Virtues, which are to be exercised in peace and tranquillity, and
without serious resistance from the contrary vices. We shall, there-
fore, consider the essence and the properties of these virtues, and
propose the motives, the ways, and the means for acquiring them.
We shall also give the cautions necessary for avoiding error in prac-
tising them, to the end that when they enter the soul they may, in
quality of immediate dispositions, draw it to the perfect love of
God, and charity towards our neighbour. A pilot will never be
able to reach the wished-for port amidst storms and in spite of
contrary winds ; but he will soon be able to repose if he sail on a
smooth sea, with the sky all unclouded, and the winds favourable
throughout the whole voyage. Thus also in the turmoil of the
passions, and amidst the tempests of ill-regulated affections, what-
ever efforts a man may make, he can never come to repose with
perfect love in the heart of God. But a soul confirmed in the calm
exercise of these virtues will soon attain to that most desirable end.
6. Before going further, however, I wish to give Directors
another hint, which is necessary for understanding the souls sub-
ject to their guidance. It is, that the virtues of which we shall
treat in the present, and likewise in the coming Section, may grow
to such a degree of excellence, as to attain to heroism. Ancient
history boasts of a great number of heroes, such as Hector, Alci-
des, Achilles, Fabricius, Fabius, Scipio, Regulus, Cato, Socrates,
Plato, and Diogenes, with many others. But the truth is, that if
we carefully consider their actions, we shall find that none of them
ever acquired any heroic virtue. And this for two reasons : —
First, Because the virtuous acts which these men practised were
commonly infected by some vice or defect ; Secondly, Because one
virtue cannot be possessed in a heroic degree, unless it be accom-
panied by all the other virtues. I do not say that all the other
virtues must be possessed in a heroic degree, but, at least, they
must be present in some low degree. But, I ask, who among the
heathens ever gave entertainment in his heart to the whole vener-
able company of the virtues, considering that pagans were all
defiled with various vices ? Heroicity is restricted to the Mar-
INTRODUCTION. 5
tyrs, to Confessors, and to some great servants of God. These,
strengthened by the powerful assistance of Divine grace, are able
to raise themselves to this exalted mode of acting. But if the
Director would wish to know in what this heroism consists, I say,
it is that glorious line of action by which a man, in the matter of
some virtue, raises himself above the way of acting of other vir-
tuous men, and in this respect makes himself like to God.*
7. This proposition agrees with the doctrine of the Angelic
Doctor. He says that man exists in a state intermediate betv/een
the superior and the inferior beings. Through his reason he shares
the nature of the Angels, and through his senses he partakes of
the nature of the brutes. Now, as some, by yielding too much
to their sensual appetites, degrade themselves to such an extent,
as in the end to make themselves like beasts ; so others, by act-
ing virtuously with more than human excellence, perfect their
reason to such a degree, that at length they come to resemble the
Angels, and other purely spiritual beings. And this, St Thomas
says, is heroic virtue, which has something divine about it, because
it lies above the sphere of common and ordinary human virtue. f
8. This peculiar excellence, which is conspicuous both in the
habit of heroic virtue and in its acts, generally arises from the
difficulty of the act ; either because it is difficult in itself, — as it
would be to lay down our life in honour of our holy faith, or to
do a great service to one who has grievously injured us, — or
because it is difficult on account of the attendant circumstances.
Thus to visit the sick in the hospitals, and to help them by
performing menial offices for them, is not of itself a very hard or
difficult act of virtue, but it would be such in a king or a great
* Virtus heroica est ille virtutis gradus, perfectio, seu fulgor, et excellentia,
quse facit, ut homo circa materiam illius virtutis, supra communem aliorum
hominum operandi modum operetur, et in hoc Deo similis sit. Lauria, in 3
lib. sent., torn, ii., disp. 32, n. 27.
f Considerandum est, quod est humana anima media inter superiores sub-
stantias, quibus communicat per intellectum, et animalia bruta, quibus com-
municat in sensitivis potentiis. Sicut ergo affectiones sensitives partis aliquando
in homine corrumpuntur usque ad similitudinem bestiarum, ita etiam ratio-
nalis pars ahquando in homine perficitur, et formatur ultra communem modum
humanas perfectionis, quasi ad similitudinem substantise separatee. Et hasc
vocatur virtus divina, supra humanam virtutem, et communem.
6 INTRODUCTION.
monarch, who, laying aside his majesty, should condescend to
perform these menial offices. Observe, however, that a virtuous
act of this nature, in order that it may acquire the character
of heroism from the difficulty experienced in practising it, ought
to be performed with ease and promptitude, and, if possible, even
with pleasure ; for slowness in doing good does not add lustre to
our actions, but makes them imperfect. I have now said enough
to enable the Director to discern in what degree the virtues of
which we have spoken are possessed by his penitents, and he will
be able to form a correct judgment concerning them.
9. In conclusion, I beg the reader to call to mind what I said
at the very beginning of this Directory, — that whatever I have
laid down methodically in the course of the various Sections,
Articles, and Chapters, does not take place in the soul in the same
order as to matter and time, but all the parts of the work go on
at the same time. By the same act by which a devout person
takes means to procure his perfection, he also, by the very same
act, is gradually removing the obstacles to that perfection, and by
this removal of the impediments he is refining his virtues ; while
by purifying his virtues in this manner he is acquiring charity.
And no sooner has he obtained those virtues which are called
the virtues of the purified soul, than he finds himself fully disposed
to receive perfect charity, which is his perfection. All these
things, therefore, take place at one and the same time, but they
cannot all be explained at the same time, nor in a single discourse.
I would add, that this same charity, which is the end of the
spiritual life, is likewise the means to that end ; for when the love
of God begins to enter the soul, the means for the acquirement
of perfection are put in use with greater effect, the obstacles to
it are more quickly removed, the virtues more thoroughly puri-
fied, and a forward step is taken in fervour and in the purest
love of God. Thus charity, which is the essence of our perfection,
is also the means whereby to ascend to a still higher degree of
perfection.
ARTICLE I.
Prudence the first of the Cardinal Virtues.
CHAPTER I.
IN WHAT THE ESSENCE OF PRUDENCE CONSISTS, AND OF THE
VICES CONTRARY TO IT.
lo. The first place among the Cardinal Virtues is due to Prudence ;
for this is the rule of all the other virtues, and lends lustre to them
all, by regulating them aright. It is defined by Aristotle, " The
right rule of practical conduct ; " * and by St Augustine it is said
to be RerujH appetendarum et fugiendaruni scientia,\ "The know-
ledge of what to seek and avoid." And we may describe it
according to the mind of both authors, by saying that it is a
virtue of the intellect, which points out what ought to be done
and what ought to be left undone, in each particular business or
action, in order to act aright. Prudence, therefore, is not, as are
the other Moral Virtues, a virtue of the will, which is moved by the
love of some one peculiar moral excellence ; but it is a virtue of
the intellect, which directs all the other virtues, inasmuch as it
seeks out the means, and considers the circumstances, which ought
to attend the practice of every single act of virtue. It judges
which, amongst the various means and circumstances, are the
most fitting. Finally, it gives the command to the will ; or, to
speak more accurately, as I shall explain directly, it moves the
* Recta ratio agendorum.
+ Esse renim appetendarum et fugiendarum scientiam. Lib. 83 QQ.
q. 30.
8 GUIDE TO THE SPIRITUAL LIFE.
will to put into execution the virtuous act, with those means and
circumstances which it has judged to be suitable. Thus the act
of virtue, when regulated by Prudence, is performed with due per-
fection. In all this we must understand that Prudence is always
concerned with particular actions which have to be undertaken ;
for that man is not prudent who knows, in a general way, how to
conduct himself in order to act aright. That person, on the other
hand, certainly does deserve the name who, in the particular
cases which come before him, knows how to regulate his actions
in such a way that they can be squared with the rule of right
reason.
II, Hence it follows, according to the teaching of the Angelic
Doctor, that in Prudence three parts are contained. First, The
discovery of means for the perfect performance of the act, and this
he calls Counsel. Secondly, A correct judgment about the fitness
of the means to be employed, according to the nature of pre-
sent circumstances. To this he gives the name of Judgment.
Thirdly, A command imposed iipon the reason to apply the will
to perform the act in the manner in which the reason has judged
that it ought to be performed. Observe, however, with Lessius,
that this command is not distinct from the reason itself, but by it
the same faculty of reason moves and bends the will, not irre-
sistibly, but gently, to act in conformity with the means and
circumstances which it has judged to be conducive to the success
of the act. I say this, because there have been some theologians
who have imagined this contiraand to be distinct from the reason,
and, what is more important, have represented it as so powerful
that the will can in no way withdraw from it, but must of neces-
sity obey. The opinion can by no means be admitted, as it is
prejudicial to the freedom of the human will ; for a command of
this nature, like an indissoluble bond, chains up the will, and
deprives it of liberty of action.* Let me now give a practical
illustration by which to explain the doctrine which I have been
* Cujus quidem (nempe prudentise) sunt tres actus : quorum primus est
consiliari, quod pertinet ad inventionem : nam corsiliari est quaerere, ut supra
dictum est. Secundus est judicare de inventis, et hoc facit speculativa ratio.
Sad practica ratio, qu« ordinatur ad opus, procedit ulterius ; et est actus ejus
PRUDENCE AND OPPOSED VICES. 9
setting forth in the abstract. Let me suppose that a man wishes
to bring back to God a soul that has gone astray. In the first
place, if he makes up his mind to do this work for the sake of
repairing the Divine honour which is outraged by the sinner, he
will perform an act of zeal. But if he determine to do it for the
spiritual good of the unhappy man, whom he sees hurrying to his
ruin along the paths of vice, he will exercise an act of charity to
his neighbour ; and, at the same time, will be encouraged by these
two virtues. Zeal and Charity, to go about the work of converting
the wanderer. In a case of this nature, if he wishes to act
with perfection, he must call in the aid of the virtue of Prudence,
in order to ensure right order having the direction of his act
of zeal and charity. Then Prudence, in conformity with her
laws, will begin to seek out suitable means for bringing about the
conversion of the sinner ; such means, for instance, as to exhort
him with sweetness, or to reproach him v^ath severity ; to get others
to correct him sharply or affectionately ; or, perhaps, to lead him
dexterously to hear sermons, to read some pious book, or to go
to Confession to some learned and zealous Priest ; or, again, to
induce those who have authority over him to punish him for his
faults, in order that chastisement may make him more careful ; or,
in short, to take other means to obtain his object. Now, the
seeking out of the means which conduce to the end, the Angel
of the Schools styles Counsel, which is the first part of Prudence.
It is also the province of Counsel to consider whether the present
circumstances of time, place, and personal character are suitable
for bringing about the conversion of the sinner. These inves-
tigations having been made. Prudence proceeds to judge, by the
help of the reason, which among so many means are the most
suitable, or, in other words, which, more than all others (taking
into account the present disposition and character of the person,
and the present circumstances of time and place), will lead most
surely to the desired end. St Thomas calls this Judgment, which
is the second part of Prudence. Finally, Prudence, still using
pr^ecipere, qui quidem actus consistit in applicatione consiliatorum, et judica-
torum ad operandum. Et quia ipse actus est propinquior fini rationis, ideo est
principalis actus rationis practicpe, et per consequens prudentiae.
lo GUIDE TO THE SPIRITUAL LIFE.
the reason as its instrument, gives a command by which the
will is not forced, but merely moved, to execute the act. The
act, in the instance before us, is to procure the conversion of the
sinner of whom we have been speaking, by the means which have
been selected as the most fitting. This command, as I have said,
is not distinct from the judgment, because in substance it is
nothing but an act of the reason, by which that faculty, after
taking everything into consideration, judges this to be the course
of action proper to take. Now, this command reduced to prac-
tice, according to the Angelic Doctor, is the third and principal
part of Prudence.
12. To these three essential parts, St Thomas* adds the
respective integral parts which render Prudence perfect in its
kind. And from this combination a most perfect regulating of
action results. The integral parts are eight in number : — Memory,
Intelligence, Docility, Skill, Reason, Foresight, Circumspection,
and Wariness. Five of these belong to Counsel, the sixth to
Judgment, and the two last to the Executive Command. We
will proceed to explain briefly each of these parts.
13. In the first place. Memory and Intelligence belong to
Counsel, because, to discover the means proper for securing the
object in view, it is necessary to remember the means which
we used on former occasions ; and it is necessary also to know
and understand the state of the present case, so as to see whether
the means which we took on other occasions are suitable also in
the instance before us. " A wise and prudent man," St Ambrose
says, " before speaking will consider what he ought to say, to
whom he ought to say it, in what place and at what time ; and
calling to mind the good or evil result which similar words have
had on other occasions, he will select those which are fitting for
the end that he has in view." t
14. Docility is an integral part of Counsel, and it helps greatly
to the discovery of the means. This is a virtue which seeks to
learn from books or from wise persons how to act aright. The
* 2, 2, qusest. 48, art. unic.
t Sapiens, ut loquatur, multa prius considerat, quid dicat, cui dicat, quo in
loco, quo tempore. Lib. i., Da Offic, cap. 10.
PRUDENCE AND OPPOSED VICES. ii
Holy Spirit often admonishes us in the Scripture not to rely upon
our own prudence, but to be docile in taking the advice of others.
The Apostle says, Be not wise in your own cojiceits."^ Solomon
teaches this lesson in his Proverbs,t Biii if you are wise, freely
take counsel of others. % Never undertake any work without having
received mature counsel from wise pei'sons. § St John Chrysostom
shows how necessary is this docility, in order to act wisely, by a
famous incident related in the history of the great Prophet Moses.
He entered the desert, along with six hundred thousand of the
children of Israel, in quest of the Land of Promise. Besides being
the guide of this great multitude of people, he was also their
judge, and, unaided, he settled the disputes which arose among
them. When his father-in-law, a rude and ignorant man, reproved
Moses for this, and advised him to choose others to assist him in
judging causes, since he was not able to settle them all himself,
the Prophet, with true docility, not only hstened willingly to the
advice, but, following it promptly, appointed several judges as his
colleagues in hearing the lawsuits of the people, and gave them
authority to pass sentence. From this fact of Sacred History the
holy Doctor infers how proper it is for all to be docile and dis-
posed to take counsel from others, seeing that there is no man,
however elevated his understanding, even though he be another
Moses, who is not ignorant of something which is well known to
people of a humble position. ||
15. Another integral part of Counsel is Skill. By Skill is under-
stood a true conjecture as to the means which will lead to the
* Nolite prudentes esse apud vosmetipsos. Ad Rom. xij. 16.
•f- Ne innitaris pnidentise tuae. Prov. iij. 5.
X Qui sapiens est, audit consilia. Prov. xij. 15.
§ Fili, sine consilio nihil facias. Ecclus. xxxij. 24.
II Consiliariis omnes opus habent ; etiamsi Moysi conferri possint. Multa
enim sunt, quse magni, et admirabiles viri ignorant, quse parvi abjectique scire
Solent. Nam postquam Moyses ex ^gypto exiit, et in solitudinem venit :
prffifuit sexcentorum millium populo, et solus omnium contendentium lites
dijudicavit ; quod ut vidit socer ejus Jethro, homo alioqui barbarus, et insipiens
(nihil enim gentilibus est insipientius) cum correxit, non curans, quod sapiens
esset Dei amicus. lUe vere sapiens, ille myriadum dux, omni mansuetudine
eum dicentem audivit, et consilio acquievit. Hom. 9, De Laud. Pauli.
12 GUIDE TO THE SPIRITUAL LIFE.
proposed end. Then, again, there is Foresight, which is a previ-
sion of the future consequences which will probably follow on our
act. The result of this last-named virtue is, that the person look-
ing to the good or ill success of his own affairs will, by the light
of his mind, form an opinion as to what means are fitting and what
unsuitable for the attainment of his end. Everybody must see
how necessary this virtue is to Counsel ; for without being able to
calculate well beforehand, it is impossible to avoid mistakes in the
seeking out of the means suitable for the attainment of the end.
Cantipratanus relates an anecdote which will illustrate this truth
very well.* A King who was walking in a city, entered a square
in which a market was being held on that day. While he was;
standing looking at the variety of the merchandise and the con-
course of the purchasers, he saw a man with a white beard, and i
of a grave aspect. This man was seated amongst those who were ■
selling their wares ; and the King asked him who he was, and I
what he was exposing for sale ? He answered that he was a phi-
losopher, and that the merchandise which he had in stock was ;
Prudence. The King smiled at the answer, and replied, " I
stand in great need of this very article, intrusted as I am, though
still a youth, with the government of so many subjects. If, then,
you can sell me Prudence, I will gladly give you a hundred marks
of gold." Upon this the philosopher said, " I will give you a
maxim by means of which you may rule yourself and your people
with Prudence. Never speak, never begin any undertaking, with-
out having calculated, in advance, the result of your every word I
and every action." t This maxim pleased the King so much, that
he ordered the money to be paid down immediately. He then
caused the maxim to be sculptured over all the gates and windows ?
of the royal palace, had it engraved upon all his silver and gold I
plate, and embroidered upon all the silks which he used, that he
might have it always before his eyes. Owing to this prevision i
and good habit of forecast, the King never erred in the use of?
means, and he was enabled to rule himself and his kingdom with
great prudence. So true is it that Skill, in foreseeing and in cal-
* Apum, lib. ij., cap. 43.
+ Temere nihil loquaris, nihil attentes, nisi prius cogites quid sequatur.
J
PRUDENCE AND OPPOSED VICES. 13
culating beforehand, helps very much to the perfection of Counsel.
" We have shown, then, that Memory, Intelligence, Docility, and
Skill belong, as integral parts, to Counsel, while this is an essen-
tial part of Prudence. Memory helps to the discovery of means
by the remembrance of what has occurred on former occasions
I and at other times. Intelligence aids by an intimate knowledge of
the present state of the matter in hand. Docility assists by takino-
either the written or the spoken advice of others. Skill is of use
[when it foresees the happy or unsuccessful issue of the action in
question. The two last-mentioned parts, however, are the most
important, and the most conducive to the good regulation of our
own or others' actions.
16. Let us now go on to the other constituent of Prudence,
which is Judgment. St Thomas calls Reason an integral part of
Judgment, because this latter is the faculty which, among many
means suitable for the attainment of an end, determines specula-
tively which is the most suitable ; while it is the province of Reason
alone to judge of the opportuneness of the matter in hand. The
more so, because a means may at first sight appear the fittest,
and in practice may not be so ; or, again, it may appear the most
unsuitable means, and yet may be in reality the most suitable of
all. It is, therefore, necessary that the Reason should have a part
in the act of judging, in order to discover by the light of nature in
human matters, and by the Divine light in supernatural things, the
true bearing and fitness of the means, and to form a correct judg-
ment in particular cases. This can be shown by many examples
taken from the lives of the Saints. I will choose one which seems
to me suitable for the purpose. A lonely place was infested by a
band of robbers, under a cruel captain, who were always on the
watch for opportunities of taking the property and the lives of
those who journeyed along the high road. A holy Abbot, seeing
the abandoned life of this cruel man, determined to bring him to
repentance for his grievous excesses, and to put him on the way
of eternal salvation. He accordingly set himself to think of what
means he should make use, in order to secure his object ; and he
settled upon a plan, which at first sight seemed most unsuitable.
He mounted on horseback, and set out for the place where the
14 GUIDE TO THE SPIRITUAL LIFE.
blood-thirsty ruffians lay concealed. No sooner did he draw near
to the spot, than he was stopped by the robbers, and taken before
their captain. When in his presence, the Abbot asked him what
he wanted with him ? "I want," he said, " your horse and your
clothes." " Take them, then," rephed the Monk; " it is only proper
that, as I have made use of them, so you also should use them.
But tell me, I pray you," he continued " what you do with all the
clothes which you tear from the backs of miserable travellers ? "
" I sell them," replied the robber-chief, " in order to procure for
myself all that I need for ray support." " If this be so," replied
the Abbot, " give up this cruel way of life, and I will provide
you with food and clothing, bed and house, and everything." The
robber laughed at this offer, and said, " I do not feel inclined to
live on beans and water, as you monks do !" "No," rejoined
the Abbot ; " I promise you, that if you will come with me, I will
provide you with most excellent meat and fish, choice wines, deH-
cious white bread, a soft bed, and elegant clothes." The robber
was delighted with these generous offers, and on these conditions
consented to go with the Abbot. Arrived at the Monastery, the
Servant of God gave him a Monk for his attendant, caused a very
soft bed to be prepared, had an excellent suit of clothes raade for
him, and then had the most delicate dishes set on the table which
could be procured in the country. But whilst the robber was
feasting sumptuously, the Monk in attendance sat on the ground,
and took nothing but bread and water. The brigand wondered
at seeing such austerity of life, and thinking that the Monk did
this in atonement for enormous crimes which he had committed,
asked him one day whether he had committed murder ? whether
he had been guilty of many robberies ? and whether he had led a
depraved, lascivious, and libertine life? "God forbid," replied
the Monk, " that I should ever have fallen into such crimes ! "
"Then," said the other, "why do such severe penance?" The
Monk answered, " In order to render God propitious to me at
the hour of my death." The robber's heart was deeply moved by
these words, and, with a sigh, he said to himself, " Wretched
man that I am ! I have committed so many murders, robberies,
adulteries, and sacrileges, and yet I have never once observed a
PRUDENCE AND OPPOSED VICES. 15
fast. How, then, can I expect God to have mercy on me ? "
Grieved at this thought, he ran to throw himself at the feet of the
Abbot, declaring with floods of tears that he too wished to do
penance. And he really did penance, and surpassed all the Monks
in the severity of his mortifications. Let the reader here reflect,
that the ordinary means for converting an abandoned sinner, such
as this man certainly was, are to move him by the fear of chas-
tisements, present and to come ; to exhort him to penance, to
fasting, and to an austere manner of hfe. And yet Reason, en-
lightened by a heavenly light, induced this holy Abbot to make
use of luxury, of delicacy, and of pleasures ; and, as we have seen,
with very happy results. Hence we may clearly conclude, that in
order to form a correct judgment as to the means which ought to
be made use of for obtaining success in any affair, the assistance
of Reason is necessary to point out, either by the help of natural
light, or by supernatural illumination, what in particular cases are
the most suitable means, according to the peculiar nature of the
work to be accomplished.
17. Finally, to the third essential part of Prudence, which is
the executive command of the action, two integral parts belong,
namely. Circumspection and Wariness. Circumspection is due
consideration, which must exist in order that the means deter-
mined upon may be well suited to the end. Thus the intellect,
provided with means by good counsel, and furnished by correct
judgment with the most suitable among these means, proceeds to
command the will to put the intended action into execution.
This, however, is effected by a command which does not force,
but merely uses persuasion to, the will, and moves it to put in
execution whatever it has judged ought to be done in the present
circumstances. And this is to act with Prudence, and in con-
formity with the rule of right reason.
18. It must, however, be observed, that Prudence takes various
names, according to the various matters which it directs. If it
takes in hand the regulating of our own actions, it is called Soli-
tary Prudence ; if of the actions of others, it is styled Governing
Prudence. This last again admits of further subdivision. If it is
concerned with the good government of a family, it is called Eco-
1 6 GUIDE TO THE SPIRITUAL LIFE.
iiomic Prudence ; if of a city, it is named Political Prudence. If it
has to do with regulating military matters, it goes by the name of
Military Prudence ; if with the good government of a Religious
Community, it is styled Monastic Prudence. But the matter of
which we are now treating requires us especially to notice the
distinction between natural and supernatural Prudence. If Pru-
dence looks to human actions, according to a certain natural
rectitude which shines in them, and which may be seen by the
light of nature, the Prudence is Natural, and is that Prudence
which the heathen philosophers possessed, and which frequently
is found in persons who do not enjoy the light of faith. If Pru-
dence is concerned with human actions, seen in the light of faith,
inasmuch as they lead to God and to the attainment of eternal
happiness, it is supernatural and Divine. And this is the Prudence
of which we are speaking throughout this work, as being directive of
all the supernatural and meritorious virtues which sanctify the soul.
19. Having now explained the substance of the virtue of Pru-
dence, and set forth its essential and integral parts, let us go on to
study what are the faults most frequently committed against this
virtue. There are various failings which render our deliberations
imprudent. In some of these we err by defect, in others by
excess. We fail by defect through Precipitation, Inconsiderate-
ness, Inconstancy, and Negligence. Precipitation is opposed to
Counsel when a person is too hasty in tracing out the means
which are thought expedient ; whence it follows that, by being
too hurried, he becomes improvident through not finding out
means suitable to the emergency. St Gregory, blaming this want
of Prudence, says, that Inconsiderateness is against Judgment,
when we deliberate without reflection about the means which
ought to be taken.* Mature deliberation is required in those
things which have to be settled once for all.t Inconstancy and
Negligence are opposed to practical and executive judgment ;
when a person, from frivolous reasons, and without just cause,
changes a correct judgment, or when he delays to put it into
* In summis rebus citum non oportet esse consilium. Regist., lib. ij., Ep.
6. De Eligendo Paulo Episc.
f Deliberandum est, quod statuendum est semel. Ethic, cap. 9.
PRUDENCE AND OPPOSED VICES. 17
execution through sloth or negligence. On this account Aristotle
again warns us that it is necessary to carry out proraply what,
after mature counsel, we have determined to execute.* To the
end, then, that the act of Prudence may be performed without
imperfection, we must begin in good time to search out means
conducive to the success of our affairs ; we must, after mature
dehberation, select the most suitable among these means ; and we
must not, through inconstancy, change the determinations to which
we have already come, nor, without just cause, delay coming to
some determination.
20. According to the Angelic Doctor, faults against Prudence
are committed by excess, in six ways : by Carnal Prudence, by
Cunning, by Guile, by Deceit, by Solicitude about temporal
things, and by Solicitude about things in the future. Carnal
Prudence is that which looks to the regulation of works of the
flesh, and determines the means to the attainment of what is in
accordance with corrupt nature. This is a vile sort of Prudence.
Thus even a bandit, who discovers means fitted to secure success
in his rapines, is a prudent robber, guided by a disgraceful Pru-
dence. So, too, a dissolute young man, who lays snares against
the virtue of women, calculated to cause them to fall into sin, is a
prudent libertine, but his prudence is his shame. And this is
precisely the Carnal Prudence of which the Apostle speaks when
he says that it is an enemy of God, and kills the soul with eternal
death. t Cunning is a species of Carnal Prudence, and consists in
this, that a person finds out secret means to deceive his neigh-
bour. The Apostle calls this an infamy which every Christian
ought to banish far from him. J St Augustine says, that whereas all
the vices bear some resemblance to virtue. Cunning has some
appearance of Prudence, but is in reality a vice, §
21. Guile is Cunning put into execution, and it gives efficacy to
those secret means which Cunning has predetermined. These
* Cito agendum esse, quae consultaveritis. In vj. De Moribus, cap. g.
+ Prudentia carnis mors est ; prudentia autem spiritus vita, et pax, quoniam
prudentia carnis inimica est Deo. Ad Rom. viij. 6.
X Abjiciamus occulta dedecoris, non ambulantes in astutia. II. Cor. iv. 2.
§ Omnibus virtutibus qusedam vitia esse similia, sicut astutia prudentise
similis est, quce tamen est vitium. Lib. iv., Contra Julian., cap. 3.
VOL. III. ,^ ^ B
«* /
1 8' GUIDE TO THE SPIRITUAL LIFE.
means consist in lying words and deceitful acts. It is related in
the Book of Machabees that Antiochus spoke peaceful words
to the people of Israel with guile,* because his words showed
peace, but in his cruel heart he intended war and slaughter.
Fraud also is Cunning put into execution, but by deceitful acts
alone. Thus Job, when chiding his friends, said. Shall God he
deceived as a man with your deceitful dealings ? t
2 2. Solicitude about temporal things is a too great application
of the mind to. heaping up or preserving earthly goods. It springs
from an inordinate attachment to the perishable goods of this
world, and from an excessive fear of losing them. Solicitude
about things future is an overweening occupation of the mind in
what is to come, joined with anxiety and want of sufficient trust
in Divine Providence ; for instance, a solicitude lest we may come
to want anything which is necessary or convenient with regard to
food or clothing, or anything connected with our employment.
Observe, however, that a moderate care about things present, and
a moderate concern about providing for things in the future, is
neither blameworthy nor contrary to the virtue of Prudence. The
Holy Spirit exhorts us to this kind of Solicitude, and tells us to
learn it from the ants, which, in the heat of the summer, are solicit-
ous to gather into their subterranean garner the provisions necessary
for their support during the coming winter,:}: And the reason of this
advice is, that God does not wish to provide us with what is
necessary for our maintenance without some effort on our part.
On the contrary, He wills that we procure it for ourselves by our
industry, that so we may not lie down in listless idleness, which is
the root of all evil.
23. Then only ought Solicitude about the present and about the
future to be looked upon as contrary to Prudence, and be con-
sidered faulty, when it is immoderate. It is of this excessive
solicitude our Divine Redeemer says, that it completely clogs the
soul, and, after the manner of thickly-grown thorns, chokes the
* Et locutus est ad eos verba pacifica cum dolo. I. Mac. i. 31.
+ Numquid, decipietur ut homo, vestris fraudulentiis. Job xiij. 9.
X Vade ad formicam, O piger, et considera vias ejus, et disce sapientiam .
qu£e cum non habeat ducem, nee preeceptorem, et principem, parat in testate
cibum et congregat in messe quod comedat. Prov. vj. 6.
IMPORTANCE OF PRUDENCE. 19
good seed of the householder ; * that is to say, it dissipates good
thoughts, extinguishes the fire of holy affections, altogether
alienates the soul from Heaven, and causes it to be entirely
plunged in the cares of this miserable earth. We may then con-
clude that, although all the faults which we have now mentioned
bear a certain resemblance to Prudence, yet they are not true
Prudence; they are rather so many blemishes which tarnish the
brightness of this beautiful virtue. The virtue of Prudence seeks
out the means which lead by a lawful way to a good end ; it chooses
from among these means such as are most suitable to this end ;
and puts them into execution with proper constancy and promp-
titude, by giving a command to the will ; not, however, forcing,
but exciting and moving it to the performance of the action. If
the means be directed to a holy end, that is, to God and to eternal
happiness, this virtue will be not only naturally good, but it will
be holy : and it is Prudence of this sort of which we are treating
at present.
CHAPTER II.
THE GREAT IMPORTANCE OF PRUDENCE.
24. How important Prudence is for acquiring Christian perfection
may be deduced from the fact that, without this virtue, there
cannot be any virtue at all ; because Prudence must necessarily
co-operate with and assist all other virtues in their proper acts, as
St Thomas declares.! Hence we may say that Prudence is the
full complement and perfection of all the virtues, and is, so to
speak, a light which imparts to each of them its own peculiar
lustre of goodness and beauty, as the same Saint remarks. J St
* Dico vobis, ne soUiciti sitis animse vestrse quid manducetis, neque corpori
vestro quid induamini. Matth. vj. 25.
+ Ex hac ratione habetur, quod prudentia adjuvat omnes virtutes, et in
omnibus operatur. 2, 2, q. 47, art. 5 ad 2.
+ Dicendum, quod prudentia est completiva omnium virtutum moralium.
2, 2, q. 166, art. 2 ad i.
20 GUIDE TO THE SPIRITUAL LIFE.
Ambrose well compares Prudence to a clear spring ; because, just
as a spring gives nourishment and beauty to flowers, so Prudence,
by means of its pure counsels and wise determinations, imparts to
all the flowers of the Moral Virtues whatever beauty or value they
may possess.* The Saint shows this by instancing one illustrious
virtue, which holds the second place among the Cardinal Virtues —
I mean Justice. He says that Justice cannot exist without
Prudence, seeing that the mere decision whether a thing is just
or unjust, is an act of no common Prudence.t
25. The reason of this is manifest; for virtue consists in
keeping midway between two contrary vicious extremes, the
one of defect, the other of excess. Thus, the virtue of liberality is
of such a character that it knows how to keep the mean between
prodigality and avarice without inclining to one side or the other ;
since, by inclining to either side, it at once loses all the brightness
of virtue, and begins to be tarnished by spots of vice. Thus he
who makes use of his riches to give too freely, is not liberal, but
prodigal. He only is virtuously liberal who, in the use he makes
of his own wealth, knows how to take a middle course, so as, on
the one hand, not to give too much, and, on the other, not to be
niggardly. Now, the office of Prudence is precisely to prescribe
to all the other virtues the most suitable means for keeping them-
selves within the bounds of moderation, in which moderation
consists all their beauty, goodness, and value. Moreover, no
action can be called virtuous if it be not performed with the
proper circumstances of time and place, and by the proper person.
But a virtue which is deprived of Prudence must of necessity err
as regards the opportuneness of such circumstances; inasmuch as
it is the province of Prudence sagaciously to discern and judge
the fitness of these circumstances.
26. St Basil, therefore, says truly, that a man devoid of Prudence
is like a ship without a pilot ; because, as a ship without a pilot
• Primus officii fons est prudentia, qui tamen fons et in virtutes derivatur
ceteras.
\ Neque enim potest justitia sine prudentia esse : cum examinare, quid
justum, quidve injustum sit, non mediocris prudentia est. Lib. i., Offic, cap.
27.
IMPORTANCE OF PRUDENCE. 21
cannot sail direct for the wished-for port, but is driven hither and
thither by the fury of the winds, and is borne helplessly along, to
be at length dashed against the rocks, so too a soul devoid of
Prudence knows not how to keep to the middle course (which is
the only right course, as it alone leads to virtue), but is carried by
indiscretion now to one extreme, now to another, and is at length
dashed against the rock of some vice.* For this reason the holy
Doctor earnestly inculcates upon his Religious the necessity of
never undertaking any work without having previously considered
the matter with mature prudence ; for, as he sagely remarked to
them, " There is no action so good as not to become vicious
when performed imprudently, whether at an improper time, or
without due moderation.! But on the other hand," he goes on
to state, "^ it is incredible what lustre every good action, performed
at the proper time, and in the proper place, receives from Pru-
dence, and how advantageous it proves both to one's self and to
others."!
27. The story is well known which Cassian relates in the
Second Conference of the Abbot Moses, about the decision
which the great St Antony gave upon the matter of which we are
speaking. Many Monks had come to the Saint from various
parts of the Thebais, in order to settle which was that virtue by
the help whereof a Monk might climb straight and with security
to the topmost heights of perfection. Owing to the variety of
opinions on the subject, the spiritual conference lasted from
evening till the break of day. Some thought austerity of Hfe, with
constant watchings and fasts, to be the most necessary virtue •
because, as they said, when the body is emaciated and the soul is
purified by these mortifications, it will be easy for the person to
* Haud absurde homo consilii expers, similis censetur navigio rectore ca-
rente, quodque ventorum impetu hue, illucque impellitur. Orat. 21, De
Felicitate.
+ In omni quse suscipitur actione antecedere prudentia debet. Nam pru-
dentia remota, nihil cujusvis generis est, quod licet bonum videatur, non in
vitium recidat, si aut alieno tempore, aut non adhibita moderatione fiat.
X Ratio vero et pnidentia ubi rebus bonis idoneum tempus ac modum de-
finiunt, mirabile est, quantum ex eorum usu, cum in dantes, tum in accipientes,
fructus redundet. Idem., In Constit. Monast., cap. 15.
22 GUIDE TO THE SPIRITUAL LIFE.
be united with God. Others judged the perfect contempt of all
earthly things to be of still greater importance \ because, ties of
this nature being broken, the soul can freely and without impedi-
ment fly to God. Others were of opinion that sohtude was the
most efficacious, seeing that from being always alone with God,
the soul can easily bind itself to God with the bonds of Divine
love. Others again thought that charity was the most necessary
of all the virtues; and these relied upon the authority of the
gospel, where Christ promises the Kingdom of Heaven to the man
who is much practised in works of mercy.'" Others, in fine,
exalted different virtues, according to their divers spiritual instincts
and inclinations. Meanwhile, almost the whole night having
been spent in these discussions, the great St Antony arose, and
while all the others kept silence, he began to speak thus : — "All
that you have said is useful, and necessary to those who wish to
draw near to God and to be united to Him ; but the innumerable
falls of many who have walked by the way of the virtues just
enumerated, do not admit of our giving to any one of these
virtues the first place, or thinking that one alone to be the safest
and the most necessary among the virtues. f How many persons
have we ourselves seen emaciated by fasts and watchings, in
deserts far removed from all human intercourse, stripped of all
earthly goods, in most rigid poverty, much given, even in excess,
to works of charity, — how many such have we seen disgrace these
fervent beginnings by an unhappy and doleful end ! In order,
therefore, to understand what is the chief virtue which leads with
all security to God, it will be well to examine what was the origin
of the ruin of these fervent and virtuous men. Most assuredly
no other can be found than indiscretion and imprudence, on
account of which they did not know how to keep to the middle
course which is the path of virtue, and have gone to one extreme
* Esurivi enim, et dedistis mihi manducare ; sitivi, et dedistis mihi bibere,
&c. Matth. XXV. 35.
■)■ Omnia quidem haec quae dixistis, necessaria sunt, et utilia sitientibus
Deum, atque ad eum cupientibus pervenire, sed his principalem tribuere
gratiam nequaquam nos innumeri multorum casus, et experimenta permittunt,
&c. CoUat. ij., cap. 2.
IMPORTANCE OF PRUDENCE. 23
by excess, or to the other by defect. This is the reason why
Penance, Solitude, Detachment, Charity, and all the other virtues,
imprudently practised, in place of leading these men to perfec-
tion and to God, miserably carried them over the precipice. It
follows, then," the holy Abbot went on to say, " that Discretion or
Prudence is the chief among the virtues. This is the eye of which
Christ spoke. If it be single and pure, the whole body will be light-
some; but if it be evil and corrupt, the whole body will be darksome*
For if the eye of Prudence is purified, and knows how to discern
what ought to be done and what ought to be left undone, in
order to act according to right reason, the whole man will be
adorned with bright actions. But if the eye of Prudence be
injured by indiscretions and imprudences, the whole man will be
overshadowed by the darkness of vicious actions." Finally, after
Saint Antony had confirmed his teaching by relating various cases
which had recently happened, Cassian says that the Saint and
the whole of that pious assembly came to the conclusion that
Discretion, or Prudence, is the virtue which leads securely to
God, which regulates and preserves all the other virtues, enabling
us to climb with facility to the heights of the most consummate
perfection. t
28. All this doctrine of the great St Antony is expressed in a
few words by St Bernard. Speaking of Discretion, otherwise
called Prudence, he says, " This virtue regulates all the virtues ; it
imparts to them moderation, brightness, and stability. Prudence
is not so much a single virtue as a director and guide of all the
virtues ; it regulates the affections, and is the master of habits.
Deprive a man of Prudence and all his virtues will forthwith be-
come so many vices." :j: Beautiful words ! Words which show of how
* Lucerna corporis tui, est oculus tuus. Si oculus tuus simplex fuerit,
totum corpus tuum lucidum erit. Si autem oculus tuus fuerit nequam, to-
tum corpus tuum tenebrosum erit. Mattii. v. 22, 23.
■j" Tarn beati Antonii, quam universorum sententiS definitum est, discre-
tionem esse quse fixo gradu intrepidum hominem perducat ad Deum, prse-
dictasque virtutes jugiter conservet illsesas, cum qua ad consummationis excelsa
fastigia, minore possit fatigatione conscendi. CoUat. ij., cap. 4.
+ Discretio omni virtuti ordinem ponit, ordo modum tribuit, et decorem
etiam, et perpetuitatem. . . . Est ergo discretio non tam virtus, quam quae-
24 GUIDE TO THE SPIRITUAL LIFE.
great importance is the possession of this virtue, not only as regards
perfection, but also with reference to constancy in leading a Chris-
tian life. If Prudence, in the opinion of the mellifluous Doctor, and
of the Saints whose words we have quoted above, gives order and
moderation to all the virtues, then all they possess of goodness,
beauty, splendour, or brightness is also to be attributed to the
same. And while to perform even good actions without Prudence
is a continual disorder, it is also a ceaseless imperfection and vice.
Therefore, to say that a Christian is prudent, is the same as to say
that he is good and virtuous ; and to affirm that a Christian is im-
prudent, is the same as affirming that he is imperfect and vicious.
With reason, then, does the Wise Man call that person happy who
is full of Prudence, because he is richer than those who abound in
refined silver and pure gold ; while the fruits which he reaps from
Prudence are of greater value than those which come from the
possession of material riches.* And Seneca attained, by the hght
of nature alone, to a knowledge of the blessedness which is
hidden in Prudence.t
CHAPTER III.
THE MEANS FOR THE ACQUISITION OF PRUDENCE.
29, The first means to acquire Prudence is to beg it of God,
He has Himself declared that Prudence is His own gift. |
Whence holy David was constant in making this prayer, Show
me, O Lord, Thy ways ; that is, Show me how properly to per-
form the works of Thy service which lead me to Thee.§ Let the
dam moderatrix, et auriga virtutum, ordinatrixque affectuum, et morum doctrix.
Tolle hanc, et virtus vitium erit. In Cant. Serm., 49.
* Beatus homo, qui invenit sapientiam, et qui affluit prudentia. Melior est
acquisitio ejus negotiatione argenti, et auri primi ; et purissimi fructus ejus.
Prov. iij. 13, 14.
t Prudentia ad beatam vitam satis est. Epist. 85.
X Meum est consilium, et acquitas ; mea est prudentia. Prov. viij. 14.
§ Vias tuas, Domine, demonstra mihi, et semitas tuas edoce me. Ps.
xxiv. 4.
MEANS TO ACQUIRE PRUDENCE. 25
reader recall to mind the three essential parts of Prudence, of
which we have spoken above, and in the case of each of these
he will perceive the necessity of our having recourse to God.
Every one knows how much the divine light assists Counsel and
helps to the discovery of suitable means. That light has the pro-
perty of disclosing hidden things to our minds, as much as mate-
rial light has the property of rendering objects visible to our eye.
Assuredly there is nothing which can secure us more from erring
in judgment in the choice of the most suitable means, than the light
of God, which is brighter, more penetrating, and clearer than any
other light ; and which, better than all other lights, discloses the
fitness of such means. As to the executive command, it is plain
how necessary is the grace of God to strengthen the will, and to
render it prompt in the execution of such means as have been
judged most suitable for attaining the object. Prudence, says
Cassian, is a great- virtue, which cannot be acquired by industry,
but must come from the liberal hand of God.* For this reason
it was that Tobias, when teaching his son to walk in the path of
virtue, inculcated upon him the necessity of constantly praying to
God to direct his actions by the light of prudence.t Although,
according to the teaching of that holy man, this ought to be done
at all times, St Augustine warns us that the advice should be put
in practice particularly in cases where we find ourselves without
Counsel.| Just as the saintly King Josaphat, when he saw him-
self surrounded by an innumerable host of enemies, and felt that
he stood in need of Counsel, had recourse to God with great faith,
saying. Not knowing, O Lord, how we ought to act in these straits,
we have no resource but to raise our eyes to Tliee, and to beg light
not to err in the resolutions which we take.§
30. The second means to acquire Prudence is, to keep the
* Est discretio, non mediocris qu?edam virtus, nee quae humana passim valeat
industria eomprehendi, nisi divina fuerit largitate eollata. CoUat. i., cap. i.
t Omni tempore benedic Deum, at pete ab eo, ut vias tuas dirigat. Tob.
iv. 20.
X Ubi humanum deficit auxilium, illic intercedat divinum adjutorium.
Serm. 68, De Temp.
§ Cum ignoramus quid agere debeamus, hoc solum habemus residui, ut
oculos nostros dirigamus ad te. II. Paralip. xx. 12.
26 GUIDE TO THE SPIRITUAL LIFE.
passions in subjection, and particularly those which incline us to
the pleasures of the senses, as the Angelic Doctor teaches.*
In the case of Susanna, the Elders, besides being in the decline of
life, held the office of judges ; and yet, as every one knows, they
acted with the greatest imprudence, because they were the slaves
of lust.t Samson, although God assisted him by the gift of un-
usual and prodigious strength, was so imprudent that the Phil-
istines were able to put out his eyes as if he had been a feeble
infant, and then condemned him to turn a mill like a beast of
burden ; and all this because he was infatuated by his inordinate
love of a woman. % We read of the sons of Samuel, that they
exercised their office with such imprudence, and with so little
correctness of judgment, that the Jewish people soon carried their
complaint to the father of the young men, and refused to have
them any longer for their judges. But why did these men lose
sight of Prudence in the exercise of their office, notwithstanding
that they had the advantage of the excellent example and the
wise maxims of their holy father? Because they allowed them-
selves to be blinded by the vice of avarice, and to be carried
away by greediness after bribes. § And hence, too, the Holy
Spirit admonishes us in Exodus to beware of taking gifts,
because the inordinate desire of these blinds even the wisest
and most prudent minds. 1|
31. It is exactly in these words, They blind the prudent, that the
the whole reason lies of what we are now saying. Prudence is a
virtue which is entirely founded upon reason ; because it belongs
to reason to find out proper means, to judge of their fitness, and
to determine to put them in execution. On the other hand, there
is nothing which so clouds and even blinds the reason as dis-
* Delectatio maxime corrumpit asstimationem prudentise, et praecipue de-
lectatio quse est in venereis, quae totam animam absorbet, et trahit ad sen-
sibilem delectationem. Perfectio autem prudentise, et cujuslibet intellectualis
virtutis consistit in abstractione a sensibilibus . 2, 2, q. 53, a. 9.
+ Daniel, xiij.
X Judic. xvj.
§ Declinaverunt post avaritiam, acceperuntque miinera, et perverterunt ju-
dicium. I. Reg. viij. 3.
II Nee accipies munera, quae excsecant etiam prudentes. Exod. xxiij. 8.
MEANS TO ACQUIRE PRUDENCE. 27
ordered passions. For as clouds, rising from the earth and
spreading in the air, obscure the beautiful light of the sun, so,
when the clouds of any irregular passions arise in the inferior part
of man, they quickly dim the light of rea.son and of faith, and,
consequently, the virtue of Prudence is clogged in all its operations.
Hence it follows, that amidst the turmoil of disordered appetites,
a prudence which is positively bad may have the upper hand.
Cunning, Deceit, may have the mastery, because these have for
mother the passions from which they derive their origin. Among
these turbulent vices, however, the virtue of perfect Prudence —
of which we are at present treating — cannot subsist ; because its
nurse is reason, enlightened by the rays of faith.
32. The third means of acquiring Prudence is to reflect upon
the actions which we ourselves have already performed. Pru-
dence is acquired by experience. But experience then alone
has this noble effect, when a person is in the habit of looking
forward to the result of his own actions ; because it is only then
that he learns practically which are suitable and which unsuit-
able means to attain now one end now another. Some learn how
to regulate themselves from their first experiences : others do not
get this knowledge even after having had experience about the same
thing ten or twenty times. The reason of this is, that the former
are in the habit of reflecting, while the course of the latter is
blind and headlong. The frequent examination of our conscience
is therefore very useful, because a man, seeing by this examina-
tion the ill success of his actions, learns what micans are suitable
to direct him in future, according to Prudence and right reason.
And this is one of the causes why the Holy Fathers so strongly
recommend this devout exercise, from which, as from a pure
fountain, flow streams of perfect Prudence.*
33. The fourth means to acquire Prudence is always to ask
counsel of persons of sound judgment. We have already spoken
* Disce in cella secundum communis instituti leges tu tibi prseesse, et vitam
ordinare, et mores componere, et temetipsum judicare, te ipsum apud te ipsum
accusare, ssepe etiam condemnare, nee impunitum dimittere. . . . Manfe prse-
teritse noctis fac a te ipso exactionem, et venturse diei tu tibi indicito cautionem.
Vespere, diei praeteritse rationem exige, et supervenientis noctis fac indictionem.
S. Bern, (vel alius) Ad Fratres de Monte Dei. Circa medium.
28 GUIDE TO THE SPIRITUAL LIFE.
of this course when treating above of Docility, in so far as it is
an integral part of Counsel. But we will now proceed to speak
of it as being a most important means, helping to the execution of
all the requirements of Prudence. In order in no way to err in
the exercise of this virtue, the Wise Man warns us, Do nothing
without counsel, and thou shait not repent when thou hast done ; *
for by so doing you will have a proof that you have not acted
imprudently. And in another place he says. If thou wouldst 7iot
be deceived, treat always with the wise and prudent. \ Tobias also,
when instructing his son about the virtue of Prudence, gave him
this maxim. Before imdertaking any work, ask counsel of some wise
man. Because, in truth, the first rule of Prudence is not to rely
upon our own prudence, but to trust in the prudence of another
rather than in our own. %
34. The reason of this is, that however purified from passions our
soul may be, it always retains a certain element of self-love, which
is inseparable from our corrupt nature ; and this self-love, when
the soul is called upon to give judgment about its own affairs,
inclines it to choose what is advantageous and agreeable rather
than to right conduct. But when any one has to give judgment
in the case of another, it is more easy for him to form his judg-
ment according to right reason, and in conformity with the rules
of a just behaviour, seeing that he is not, with regard to his
neighbour's business, at all prejudiced by those passions and that
self-love which so often interfere with a correct appreciation of
things. Wherefore, in our own cause, the counsel of another is
always safer than our own opinion.
35. " It is, then, a great benefit," says St Basil, speaking of
this subject, "to have a prudent and kind counsellor, who may
supply by his advice what is wanting to your Prudence, as often as
you ask his opinion." § The Saint then goes on to show the
* Fill, sine consilio nihil facias, et post factum non poenitebis. Ecclus.
xxxij. 24.
+ Cum sapientibus, et prudentibus tracta. Ibid., ix. 21.
J Consilium semper a sapiente perquire. Tob. iv. 19.
§ Plane non exigui momenti beneficium est, quod a prudente, et benevolo
consiliario emanat consilium : quippe qui suo adventu supplet quod desit pru-
dentise, consilium de re quapiam captantibus. In Isai., cap. i.
MEANS TO ACQUIRE PRUDENCE. 29
great benefit which results from taking such counsel, by the
example of Moses — an example also adduced by St John Chry-
sostom, whom we have quoted above. Although Moses was
endowed with the wisdom of the Egyptians, and maintained such
a special and familiar intercourse with God, yet he stood in need
of counsel, and received timely counsel from his father-in-law,
Jethro, creating judges to hear the causes of the people.*
Finally, the holy Doctor concludes, in another place, " Great is
the pride of that man who thinks that he stands not in need of
the counsel of any one, and is satisfied with his own opinion, as
though he alone were wise, and would never be wanting in the
best expedients in every event." t
T^d. St Gregory, treating of this subject, relates in his Dialogues
a terrible story about the Deacon Paschasius, a man of extra-
ordinary goodness of life. The Saint pronounced this memorable
panegyric upon him : " Paschasius, a Deacon of this Apostolic
See, whose books, dictated by the Holy Spirit, are most correct
and clear, and are still in circulation, was a man of wonderful
sanctity. He was greatly devoted to almsgiving, was a lover of
the poor, and had a great contempt of self" % The Saint goes on,
that while Paschasius lay dead upon the bier he worked miracles,
instantaneously curing one possessed by the devil. § Then the Pope,
after having passed such high eulogiums upon Paschasius, which
would have been enough to ground his canonisation as a Saint,
relates that the object of his eulogy appeared after death to Ger-
* Proinde quantum emolumenti obveniat ex accepto consilio, declarat vel
maxime Moyses, qui omni sapientia yEgyptiomm eruditus, qui familiari col-
loquio cum Deo congrediebatur, perinde si quis amicus cum suo loquatur
amico. Hie tantum consilium sibi redditum a Jethro socero suo accepit,
nimirum ut tribunos millenarios constitueret.
+ Superbia magna habetur, existimare se nullius egere consilio, ac sibi ipsi
penitus acquiescere, quasi vel solus sapiat, et quam optima in medium con-
sulere valeat. Idem., Ibid.
+ Audivi, quod Paschasius hujus apostolicse sedis diaconus, cujus apud nos
rectissimi, et luculenti de Spiritu Sancto libri existunt, mirag sanctitatis vir
fuerit, eleemosynarum maxime operibus vacans, cultor pauperum, contemptor
sui. Dial., lib. iv., cap. 40.
§ Ejus dalmaticam feretro superpositam dsemoniacus tetigit, statimque
sanatus est.
30 GUIDE TO THE SPIRITUAL LIFE.
manus, Bishop of Capua, and begged for prayers, as he was in a
state of purgation, for no other reason than that he had, at the
election of Pope Symmachus, contrary to the common opinion,
remained obstinate in his wish to have a certain Laurence elected
as Roman Pontiff. * And, although he had not acted thus with
malice, as the holy Doctor remarks, still he was constrained to
suffer the penalty of his obstinacy. Let the reader, therefore,
learn not to be tenacious of his own opinion, but readily to seek
and yield to the counsel of others, since on this, in great mea-
sure, depends our acting with Prudence and according to right
reason. Thus we shall make sure of being blameless before God
in our actions, and of not incurring any punishment.t
CHAPTER IV.
PRACTICAL SUGGESTIONS TO THE DIRECTOR CONCERNING
PRUDENCE,
37. First suggestion. The Director must be persuaded that
Prudence is the virtue which is peculiarly necessary for himself ;
for, as Aristotle says, the other virtues are common to those who
are subject to the authority of another, and to those who rule by
their own authority, but Prudence is peculiar to those who
preside. I In order that your penitents and disciples may act
with Prudence, it is sufficient if they obey your counsel exactly.
Nor is it necessary that they should examine into the reasons for
acting in the manner prescribed to them ; and they even act with
greater Prudence the less they look into the reasons of their
actions : because it is not their office to inquire, but to execute.
This is the very teaching which St Jerome lays down for Rusti-
* Pro nulla alia causa in hoc poenali loco deputatus sum, nisi quia in tem-
pore Laurentii contra Symmachum sensi.
\ Consilium semper a sapiente perquire.
X Prudentia propria virtus est prsesidentis. Nam cseterae quidem virtutes
videntur . communes tam eorum, qui prtesunt, quam eorum, qui subsunt ; at
prudentia non est virtus ejus, qui subsit. Ethic, art. iij., c. 3.
PRACTICAL SUGGESTIONS. 31
cus.* But this is not sufficient for us, because it is the duty of
the Director to consider whether this or that action is suitable for
his penitent ; whether it be for his advantage to perform it in this
manner or in that ; at this time or at that ; with such a restriction
or with such extension. Thus, therefore, all the burden of Pru-
dence rests upon the shoulders of the Director.
38. If, then, the Director has need more than any one else of
this virtue, he more than any one else ought to put in practice
the means of which we spoke in the last Chapter; and this on
account of the special care which he is bound to have to acquire
it. Consequently the Director ought seriously to apply himself
to the study of those things which belong to his ministry ; and
these are Moral, Ascetical, and Mystical Theology, which are
adapted to the direction of all, according to the different dispo-
sitions of each. For this purpose, he ought to have ready at hand
principles by which to regulate every soul which he undertakes to
cultivate. He ought, also, after he has given his counsel, to
reflect whether he has acted conformably to the principles and
doctrines which he has learnt ; and, if he has erred in their appli-
cation, he must take care to avoid such error in future. Thus
he will acquire a practical, right, secure, and prudent method of
conducting souls to God. Moreover, he should never begin to
hear his penitents without having previously, with great humility,
asked God for His heavenly light. t In cases of doubt he should
again elevate his mind to God, and beg of Him a ray of His
light. In the more difficult and intricate cases, let him take
time for prayer, and then prostrate before God. Let him say
with Judith, " Strengthen in me, O Lord, the gift of counsel ;
enlighten my mind, that I may be able to disentangle the con-
science of my disciple without implicating my own." %
39. In the second place, the Director must take care to keep
* Credas tibi salutare quidquid praspositus monasterii prseceperit, nee de
majorum sententia judices, cujus officii est obedire, et implere quae jussa sunt,
dicente Moyse : Audi, Israel et face.
f Da mihi sedium tuarum assistricem sapientiam. . . . Quoniam servus
tuus sum ego, et filius ancillas tuse, et homo.i infirmus, et exigui temporis, et
minor ad intellectum judicii, et legum. Sap. ix. 4, 5.
J In corde meo, Domine, consilium corrobora. Judith, ix. 18.
32 GUIDE TO THE SPIRITUAL LIFE.
his soul free from all passion. He must not bear too great an
affection for any of his penitents of either sex, nor entertain an
aversion to any of them ; because these ill-regulated affections
warp the mind's judgment, and give occasion to counsel which is
not in conformity with right reason. Above all, he must be on
his guard against human respect, because nothing so sways the
judgment, and renders a man so inapt for declaring the truth, as
these human respects. It is true that Counsel is an act of the
intellect, by which that faculty judges what ought to be done in
order to act according to right reason. But it often happens
that the intellect follows the will, and if this is held in slavery by
any paltry passions, it forms a judgment more from affection than
according to reason. It is related in the Annals of the Cistercian
Order,* that when a certain Abbot was at the point of death, the
Monks began to deliberate about the election of his successor ;
as, however, they could not agree on the subject, they determined
by common consent to leave the choice to the dying Abbot,
knowing him to be a man of great prudence and probity. The
Abbot at once chose a nephew of his own, whom he had brought up
in the Monastery, and shortly afterwards he calmly expired. While
the nephew was standing one day in the garden, near a sparkling
fountain, he heard a pitiful voice issuing from the depth of the
water. He approached the edge of the basin, and said, "Who
are you that lament in these refreshing waters ? " "I am," he
heard in answer, " the Abbot, your predecessor and your uncle,
and I am suffering and agonising in this place." " But how can
this be," replied the nephew, " seeing that your life, so religiously
spent, deserves reward and not punishment ? " " It is on your
account," was the reply; ''for when it was my duty to give
counsel concerning the election of my successor, I was influ-
enced by the affection I bore you more than by the zeal
which I ought to have had for regular observance. And if you
wish to assure yourself of the truth of what I say, bring here a
brass candlestick, put it into this fountain, and you will see how
hot and full of torment these waters are for me, which to you are so
refreshing." This was done, and the metal candlestick, on coming
* Specul. Exempl., dist. 3, Excom. 43.
PRACTICAL SUGGESTIONS. 33
in contact with the water, instantly melted as though it had
been a candlestick of wax. Observe that this Abbot, although,
as the story here represents him, a man of great prudence and
religious spirit, yet, owing to his entertaining an affection in his
heart, did not give good counsel, notwithstanding that he was
then on the point of going to appear before the tribunal of God,
thereto render a strict account of all that he had done. If, then,
the Director wishes to give prudent counsels to his disciples, let
him keep his mind free from every passion.
40. In the third place, the Director must practise reflection.
After he has exercised his ministry, either by giving rules or direc-
tion to his penitents, and by solving their doubts or hearing their
Confessions, he should turn over in his mind the answers or the
counsel which he has given, and the manner in which he has acted.
Thus, knowing his own mistakes, he will gradually correct them,
and will acquire, little by little, a habit of Prudence, and will, with
facility and security, give counsels according to reason. Finally,
let him be ready in seeking counsel himself, and particularly in
doubtful cases. As he ought to prevail upon his penitents not to
act without his counsel, so he ought not to act without the counsel
of another ; for, as his penitents may err by relying upon their
own opinion, so may he go astray by trusting too much to his own
lights. St Paul relates of himself, that he went to Jerusalem to
consult with some of the Apostles, and especially with St Peter,
with reference to the Evangelical doctrine which he was preach-
ing to the Gentiles.* But what is still more to be admired, the
Apostle took this step though he knew that he had received the
Gospel which he taught, by divine revelation, from the mouth of
Jesus Christ.t Notwithstanding this, he wished to take counsel
of one who was greater than he. % What a noble example is this
for us ! If the Doctor of the Gentiles, and the guide of the
whole Church, wished to take counsel of others concerning a doc-
* Contuli cum illis evangelium, quod prsedico in gentibus ; seorsum autem
lis, qui videbantur aliquid esse : ne forte in vacuum currerem, aut cucurrissem.
Ad Gal. ij. 2.
+ Neque enim ego ab homine accepi illud, neque didici, sed per revela-
tionem Jesu Christi. Ibid., i. 12.
X Ne forte in vacuum currerem, aut cucurrissem.
VOL. III. C
34 GUIDE TO THE SPIRITUAL LIFE.
trine which he might so safely have promulgated, what Director
can ever be unwilling to consult others with reference to his
manner of guiding souls, to his own opinions, and to the doctrines
which he holds, and particularly in the more perilous and difficult
cases which occur from time to time?
41. Second suggestion. The Director must observe, that in
order to treat his penitents wisely, it is necessary to be acquainted
with the nature of their temperament, and to know how to adapt
himself to their disposition. A carver must know the qualities of
the various woods in which he wishes to work : that some are soft,
some hard, some knotty, some easily split, and some apt to splinter;
otherwise, being mistaken in the material, he will not be able to
carry on his work. So, too, a Spiritual Director will not succeed
in leading his penitents to Christian perfection, if he do not
understand their different temperaments, and if he fail to adapt
with great prudence his direction to the individual character of
each one.
42. There are four temperaments, the Melancholic, the Phleg-
matic, the Sanguine, and the Choleric. They correspond to the
four elements, earth, water, air, fire, and thus they have the pro-
perties of these elements. Hence, from the qualities of the
elements, we may easily arrive at a knowledge of the defects to
which these temperaments are subject. Those of a Melancholic
temperament are like earth, heavy, sluggish, slothful, obstinate,
tenacious of their own opinion ; self-conscious, full of phantasies,
prone to suspect and judge the actions of others ; gloomy, silent,
lovers of solitude, reserved and backward in making known the
sentiments of their hearts; Httle grateful for the kindness of others,
sparing of praise, unwilling to show respect or to do services, and,
when they do such, spoiling the effect by the bad grace with
which they do them. In dealing with people of this temperament,
the Director ought to be gentle, affable, cordial and kind in his
manner, so as not to give occasion to their suspicions, but rather so
to act that they may feel free to open out their hearts, to do which
they are very averse. And since the perturbations to which these
people are subject, and the various defects into which they fall,
arise from their minds being fixed upon each successive thought,
PRACTICAL SUGGESTIONS. 35
he must see that they take the line of despising, and, in a way,
thinking nothing of, all their internal troubles ; because this is the
best way to dissipate the phantasms of these gloomy souls. He
must also procure their withdrawal from the too great solitude to
which they are prone, occupying them in exterior employments
and in works of mercy for the good of their neighbour, in order
that their mind may not, to their detriment, be too much fixed, now
upon one thing, now upon another.
43. The Phlegmatic, like water, of the qualities of which
they partake, are cold, — they with difficulty are warmed towards
good, — they are slow in undertaking it, easily give it up, — they
are changeable, inconstant, faint-hearted, soon filled with fears,
discouragement, and diffidence, — they are free from strong pas-
sions, but they are also devoid of great virtues. The direc-
tion of persons of this temperament is not very easy ; because,
on the one band, they must not be left to lie listless in their
torpor, and, on the other, much pressure cannot be put upon
them, as they are incapable of bearing it. It is not well to repre-
hend them sharply, because they are soon cast down ; and yet
they should sometimes be reprehended, in order that they may
humble themselves, and not attribute to virtue a certain peace
felt by them, which is merely natural. In fine, the Director must,
little by little, suggest to such persons the exercises of piety and
mortification which they ought to practise. He must not, accord-
ing to the proverb, heap too much wood upon the fire, otherwise
he will only stiffe that spark of good-will which glows within their
hearts. He must stimulate their coldness, but must at the same
time constantly accommodate himself to their sluggishness. In
the regulation of their interior, maxims of love are best suited to
these cold and timid characters, for such motives expand their
hearts with hope, and inflame them with holy affections. As re-
gards external things, it is not expedient to intrust matters of great
importance to them, because, owing to their sluggishness, nothing
but a most miserable result can be expected.
44. The Sanguine resemble the air; they are light in their
manner, given to pleasure, to amusements, to enjoyment, and to
their own convenience. They easily become attached, and con-
36 GUIDE TO THE SPIRITUAL LIFE.
tract friendships, and as easily break them off. They are
disposed to adapt themselves to the inclinations of every one,
so as to win the affections of all. They follow after vanity,
prattling, and gossip. In a word, they live gaily, and abhor
all penance, austerity, and rigour, like death itself. The Director
will find these persons suited for higher culture; he must not,
however, show himself severe to them, but affable. He must
not be stiff, gloomy, or hard, but affectionate ; otherwise, by
severity of manner, he will soon drive them away. For the
same reason, let him show the path to Heaven to be smooth and
easy, full of peace, calm, and tranquillity. He will thus be able
to lure them on. Let him induce them gradually to diminish
their friendships, their conversations, their affections, their vanity,
and strive to form in them more solid and more serious habits.
Let him put them, little by little, on the way of penance (of which
they are in great need), by getting them to fast sometimes, and to
use some instrument of bodily mortification.
45. The Bilious have a temperament of fire, and are ardent in
their aspirations. They easily undertake great things, and carry
them out with impetuosity. They wish, like fire, to be above all,
and consequently their predominant passion is ambition and arro-
gance. They praise themselves, make much of their own affairs,
and rely on their own strength. They contradict every one in
conversation, and do not believe the truth though it be clearly
set before them. They censure others in order to bring them-
selves into repute. They easily find fault, and are intolerant of
reproof from others. But at the same time, on meeting with an
obstacle, and also when a field for their operations fails them, they
become dejected and lose courage, as is the case with flames
when not fed with fuel, or when they encounter strong opposition.
When persons of this temperament overcome themselves, they
acquire solid virtues, and are fitted for doing great things for their
neighbour, but, like spirited young horses, they require a strong
hand to tame them. The direction of these persons, as regards
the interior, should consist in inducing them to meditate, and to
have always before their eyes the meekness and humihty of Jesus
Christ, that, by the help of such an example, they may keep
PRACTICAL SUGGESTIONS. 2>1
down the impatience and the impetuosity of their spirit, and may
also mortify the great desire which they have to make a display.
When they fall into any fault, they must not be vexed with
themselves, but must humble themselves profoundly within their
hearts. They must not be downcast, they must not lose courage
(as often happens to such persons), but, mistrusting their own
strength, they must put their confidence in God, and have
recourse to Him with great fervour. With regard to the exterior,
the Director must forbid them to speak about themselves except
in cases of real necessity. He must not allow them to dispute
with their friends, and he must enjoin upon them merely to pro-
pose their opinion, and then to hold their peace. He must induce
them neither to speak nor act with too great ardour, but calmly
and with moderation. He must not allow them all the corporal
mortification that they wish to take, since, in this respect, they are
apt to fall into excess ; and this, in ardent temperaments, fans the
fire within them, just as moderation stifles it. Let him check
their over-activity, because the bile, when too much stirred up,
becomes excited, and the fire within them, in place of being
extinguished, is increased. Above all, the Confessor must be on
his guard against warning and reprehending such persons with too
great zeal, because he will thus only add fuel to their flames.
Let him act with mildness, with tranquillity, and with gentleness,
that they may learn from his example the calm which they them-
selves ought to preserve in all their actions. In fine, let the
Director observe that, although in the bodies of his penitents one
of the above-mentioned qualities, — namely, that of earth, of water,
air, or fire, — usually predominates, yet the quality which pre-
dominates never goes alone, but is always mingled up with some
other. Consequently the direction given ought to be adapted to
each quality that is present,
46. Third suggestion. In order to manage souls with prudence,
wisdom and counsel, it is necessary to remark certain things
regarding the exercise of the virtues. First, that some virtues
are internal, such as are charity, conformity to the Divine will, a
humble knowledge of self, patience, mildness, and mortification of
the passions. In the exercise of these virtues, we cannot err by
38 GUIDE TO THE SPIRITUAL LIFE.
excess, but only by defect, because we cannot love God too much,
nor conform ourselves too much to His holy will, we cannot be too
humble or too patient ; and so of the rest. Other virtues are ex-
ternal, as for instance, fasting, flagellations, wearing haircloth, watch-
ing, sleeping on the ground, reading pious books, giving time to
vocal prayer. With regard to these virtues, we may err by excess or
by defect : by the former, when we try to do too much ; by the latter,
when we do too little. In the second place, we must remark,
that perfection, whether in its essence or in its proximate dispo-
sitions, consists in the internal virtues, and external virtues are
means for the acquirement of interior virtues. Whence it follows,
that these external virtues ought to be made use of in such measure
and proportion that they may assist in the acquirement of the in-
terior virtues, and, when these are found an impediment to them,
they ought to be omitted, because they are no longer a means, but
an obstacle, to perfection. Fasts, watchings, and disciplines ought
to be employed in order that, by weakening the body, they may
. impart vigour to the soul for the exercise of its interior acts. If,
however, they are carried so far as to oppress the spirit, so that
it can only act languidly and with difficulty, they ought to be
suspended, as being injurious. Thus, if voluntary fasting impedes
the practice of any interior virtue, — for instance charity, — it ought
to be abandoned, because, in this case, it is no longer a means,
but an obstacle, to the acquirement of true virtue. And in
accordance with this doctrine, Cassian tells us,* that the monks
of Egypt were accustomed, when other monks from a distance
visited them, to break their ordinary fasts, postponing this work of
supererogation in favour of an act of charity, which belongs to
the substance of Christian perfection. He also adduces the
example of two ancient monks of high repute, one of whom pre-
pared the table six times in one day for the strangers who came
unexpectedly to see him, himself taking each time a little, in order
to encourage them to eat : the other never took any food at all,
except it was in the company of some pilgrim monk. Theodoret t
* Instit. Mor., lib. v., cap. 23, ij. 25.
+ Hist, Eccl., cap. 3.
PRACTICAL SUGGESTIONS. 39
relates on this subject an incident in the life of the Monk Mar-
cian. Born of royal blood, although he was accustomed to prolong
his fasts till the fourth day, and then to eat but one pound of
bread, nevertheless, when visited by the Monk Avitus, Marcian
at once prepared food, making ready himself to join in the meal;
and when the other protested that nothing would induce him to
break his fast till evening, Marcian replied, '' I, for my part, have
no difficulty in preferring charity to fasting."
47, In like manner, we ought not to persevere in labour, read-
ing, silence, solitude, when our mind stands in need of relief,
and, weighed down by these burdens, is not able to carry on
its interior exercises ; because, in such cases, the exterior virtues
impede greater good, and stand in the way of true perfection.
The story is well known which Cassian relates of St John the
Evangelist. While the Saint was recreating himself by playing
with a partridge, a man came to visit him, who was dressed as a
hunter, with his bow in his hand and arrows at his side. Seeing
the Saint thus amusing himself in so trifling a manner, the hunter
was so astonished that he even went so far as to reprove him :
" Are you then that John, whose wide-spread reputation has
drawn even myself to come to you in order to make your acquaint-
ance ? Why, then, if you are the holy man the world represents
you to be, why are you trifling away your time in such foolish
amusements ? " * St John answered, " What is that which you
hold in your hand?" He replied, " It is a bow, for shooting my
arrows." " But why," said the Saint, " do you not always keep it
bent, instead of thus leaving it slack ? " " Because," replied the
hunter, " if it were always on the stretch it would either break, or
lose that spring which gives it power in driving the arrow." " If
so," rejoined the Saint, "you must not be scandalised, young
man, at this little relaxation which I am taking ; because, in the
same way, if the spiritual person does not relax his rigour a little
from time to time, the soul, being fatigued and weighed down, is
* Tu ne es, inquit, ille Joannes, cujus fama insignis ac celeberrima, me
quoque summo desiderio tuas agnitionis illexit ? Cur ergo oblectamentis tarn
vilibus occuparis? Coll. xxiv., cap. 21.
40 GUIDE TO THE SPIRITUAL LIFE.
unfitted for the practice of virtue when necessity requires it." *
The prudence, then, and the discretion of the Director must con-
sist in so tempering the exercise of the external and internal
virtues which are always advantageous to the soul, that the
former may be a help to the latter, and not a hindrance to their
growth.
ARTICLE II.
Of the Second Cardinal Virtue — Justice.
CHAPTER I.
THE ESSENCE AND EXCELLENCE OF THE VIRTUE OF
JUSTICE.
48. The meaning expressed by the word Justice is not always one
and the same. Sometimes by Justice we mean all the moral
virtues. Hence we are accustomed, as St Chrysostona observes,
to call that man just who is adorned with all virtues.t It was
in this sense that our Divine Redeemer said, " Blessed are they
who nourish in their hearts an ardent and eager thirst after Jus-
tice ; " X that is, as St Gregory of Nyssa explains it, who hunger
and thirst after every virtue. In this sense, too, Christ said on an-
other occasion, "Unless you have greater justice," that is, greater
virtue, " than that of the Scribes and Pharisees, you shall not enter
* Nee nostri, inquit beatus Joannes, animi te offendat, O juvenis, tam parva
h32C, brevisque laxatio, quee nisi remissione quadam rigorem intensionis suse
interdum relevet, ac relaxet ; irremisso rigore lentescens, virtuti spiritus, cum
necessitas poscet, obsecundare non poterit.
t Justus omnem virtutem complectitur : hoc enim nomen consuevimus
dicere de his, qui omnimodam virtutem exercent. Horn. 23.
J Omnis virtus liic nomine justiti^ significatui-. Orat. iv., De Beatit.
ESSENCE AND EXCELLENCE OF JUSTICE. 41
into the Kingdom of Heaven ; you shall never set foot on that
blessed soil." *
49. We are not, however, speaking here of Justice taken in this
wide and general sense, but in a limited sense, as being the virtue
which ranks second in the company of the Cardinal Virtues. It
is thus defined by Ulpian : — " Justice is a stable and constant
will to give to each one what by his right belongs to him." t In
order, as the Angelic Doctor says, to frame these words into the
terms of a perfect definition, we must change the act of the will,
which alone is expressed by them, into the habit of giving to
every one what by his right belongs to him.:}: Hence it follows,
that Justice has always for its object some one distinct from the
person who practises it, because it is a virtue which seeks equality
of things according to the right of each one ; nor can any one
maintain equality with himself, but it is necessary that he should
maintain it with some other person distinct from himself, as the
holy Doctor again observes. §
50. Justice is of two kinds : one is called Commutative Justice,
and the other Distributive. The first is that justice which wills
that equality of thing to thing should exist among persons with
due proportion ; and this ought to be practised in contracts, in
buying, in selling, in letting and hiring, in restitutions, in loans,
and in other things of the like nature. The second is the justice
which distributes rewards or punishments according to the merit
or guilt of each one. In so far as it gives awards proportioned to
merit, such as honours, positions, offices of trust, and dona-
tions, it is called Remunerative Justice. In so far as it assigns
due punishment to the guilty — for instance, imprisonment,
* Nisi abundaverit justitia vesti-a plusquam scribarum, et pharisceorum, non
intrabitis in regnum ccslorum. Matth. v. 20.
+ Consfans et perpetua voluntas jus suum unicuique tribuens. L. Justitia,
§ De Just, et Jure.
J Si quis vellet earn in debitam formam definitionis reducere, posset sic
dicere : quod justitia est habitus secundum quem aliquis constanti et perpetua
voluntate jus suum unicuique tribuit. 2, 2, q. 58, art. I.
§ Dicendum quod, sicut supra dictum est, cum nomen justitife, sequalitatem
importet, ex sua ratione justitia habet quod sit ad alterum : niliil enim est sibi
asquale, sed alteri. Ibid., art. i.
42 GUIDE TO THE SPIRITUAL LIFE.
exile, the galleys, or death — it receives the name of Vindictive
Justice.
51. To what an extent this virtue enlightens the soul which pos-
sesses it, may be drawn from the fact, that Aristotle compares it
to the morning and the evening star,* because it sheds splendour
on our souls equal to that which this bright planet gives in the
firmament ; this star being named, according as it appears in the
morning or in the evening, Lucifer or Hesperus. St Augustine
shows, and explains admirably, the great lustre which this virtue
bestows. Imagine an old and infirm man, his limbs weak and
withered, but who is adorned with all justice, in every sense of
the word, — I mean to say, one who loves right conduct and does
not covet the goods of others; who, while helping his neighbours
in their necessities, gives liberally from his own property ; who,
moreover, gives to God what is just, being ready to sacrifice even
his own decrepit limbs for the holy faith. It is certain that all
would highly esteem an old man of this character, and would feel
a great love for him. But yet, says the Saint, what is it which
appears in our eyes worthy of affection in this aged person, who is
pale and wrinkled, whose voice falters, who is bent double, and is
weak and trembling in every limb ? It is the virtue of Justice ;
this virtue of itself renders him worthy of love. Finally, the Saint
concludes, " There is a certain lustre and a certain beauty in
Justice, which is not visible to the eyes of the body, but is seen
by the eyes of the mind ; and being seen by the eyes of the soul,
moves us to love this virtue, and to love it with great intensity. t
52. According to the same Aristotle, Justice acquires this
special lustre from the fact that it is a virtue which is concerned
with the utility of others. Among the virtues there are some
* Ut neque hesperus, neqiie lucifer sit reque admirabilis. Ethic, cap. 5.
+ Si nulla est pulchritudo Justitias, unde amatur Justus senex? Quid affert
in corpore, quod oculos delectet ? . . . Tamen si Justus est, si alienum non
concupiscit, si de suo quod habet erogat indigentibus, si bene monet, et recte
sapit, si integre credit, si paratus est pro fide veritatis etiam ipsa confracta
membra impendere (multi enim martyres etiam senes), unde ilium amamus,
quid in eo bonum videmus oculis carneis? Nihil : qusedam ergo est pulchri-
tudo Justitiaa, quam videmus oculis cordis, et amamus, et exardescimus. In
Psal. xxxiv.
ESSENCE AND EXCELLENCE OF JUSTICE. 43
through which we do good to ourselves alone, and there are others
by the help of which we procure the advantage of our neighbours.
Now, the virtues of this second class, Aristotle says— and St
Thomas confirms his opinion— are of greater value, and should be
preferred, as being more excellent on account of their benefi-
cence.* And, accordingly, among us who are blessed with the
Christian faith, and can judge of the virtues by a clearer light,
charity is held in greater esteem than the other virtues ; because
the latter regard only the perfection of him who practises them,
while the former is wholly directed to the good of others. The
Philosopher then proceeds to apply this general teaching to Jus-
tice, saying, that this is a sovereignly perfect virtue ; because from
its looking always to others in the exercise of its acts, it is highly
beneficial, and contains within itself, at least by a certain con-
nection, all the other virtues. He then quotes a maxim of Bias,
who used to say, that magistracies, offices, and dignities, are tests
of the virtuous man ; since in these positions he can practise not
only those virtues which are advantageous to himself, but virtue
also which is directed to others, and is beneficial to them. And
this is Justice.t
53. To the authority of Aristotle I join the holy authority of St
Ambrose, who in very clear and striking terms confirms the teach-
ing we have just quoted. " Great," says the Saint, '^ is the lustre
and splendour of Justice." And he gives the reason adduced by
us : " Because it is a virtue which does not exist for itself, but for
the advantage of others, and which helps much for living in civil
society." It is set on high, so as to be^ able by means of its
righteous judgments to subject and keep all things in due order,
* Necesse est maximas virtutes esse eas, quje sunt aliis honestissimse : siqui-
dem est virtus potentia benefactiva. 2, 2, qusest. 58, art. 32. Arist. Rhet., lib.
iv., cap. 9.
t Proverbio dicere consuevimus, Justitia in se virtutes continet omnes;
atque perfecta maxime virtus est, quia perfectse virtutis est usus, idque est ex
eo, quia non ad se solum, sed etiam ad alium is, qui ipsam habet, uti virtute
potest. Complures enim in propriis quidem uti virtute possunt, sed in iis,
quK sunt ad alium, nequeunt, et propterea Biantis sententia ilia bene se habere
videtur, Magistratus virum ostendet, ad alium enim est. Arist., lib. v., Moral.,
cap. I.
44 GUIDE TO THE SPIRITUAL LIFE.
to give aid to the oppressed, to afford succour by money and kindly
offices, to expose itself to the dangers that threaten others, and to
ensure the peace and safety of all. The Saint concludes by say-
ing, that no one would fail to aspire to the perfection of justice, if
avarice with its sordid calculations did not stand in the way, and
clog the practice of so sublime a virtue.* The reader may thence
see that Justice being of such peerless excellence, St Augustine
might well affirm that it is a great virtue and deserving the highest
praise, t
54. The Emperor Alexander Severus was fully aware of the
value of this virtue ; for, as we may learn from Lampridius, he was
so exact an observer of its dictates, that he never issued any decree
or pronounced any judgment before it had been carefully examined
by twenty of the most able and learned jurists, each of whom had
to give him his opinion in writing. If it ever happened that any
judge, out of love of money, had pronounced an unrighteous
award, he delayed not to put out the man's eyes with his own
hands. For, on beholding the balance of justice broken by avarice,
he was excited to such indignation, that, rushing on the culprit like
a raging lion, he tore the eyes out of his head. And Nicephorus
relates of the Emperor Trajan, that he was so enamoured of justice,
that, on one occasion, drawing his sword in presence of all the
people, he handed it to the Prefect of Rome, saying, " If I deal
not justly in the government of the Empire, slay me with this
sword ; but if I proceed with due justice and uprightness, use it
for my defence." |
55. But far more to be admired is what Valerius Maxiraus
relates of Zeleucus. This prince had enacted by an inviolable
statute that whoever was guilty of adultery should lose his eyes.
His favourite son being convicted of this crime, at once, without
* Magnus Justitise splendor, quse aliis potius nata, quani sibi, communitatem,
et societatem nostram adjuvat, excelsitatem tenet, ut suo judicio omnia subjecta
habeat, opem aliis ferat, pecuniam conferat, officia non abnuat, pericula susci-
piat aliena. Quis non cuperet banc virtutis arcem tenere, nisi prima avaritia
infirmaret, atque inflecteret tantas virtutis vigorem ? De Offic, lib. i., cap. 28-
t Justitia virtus est animi magna, prtecipueque laudabilis. In Psal. xviij.
X Cape ferrum hoc, et si quidem recte imperium gessero, pro me ; sin aliter
contra me hoc utere. Lib. iij., Histor. Eccles.
NECESSITY OF JUSTICE. 45
being staid by claims of kindred, or giving ear to the pleadings of
his affection, he condemned him to the terrible penalty which was
established for all. The whole people, out of love for the son, and
the esteem they bore the father, craved pardon for him. But
Zeleucus, giving heed rather to the claims of justice than to the
voice of the populace, remained inexorable. Overcome, at length,
by the lamentations and entreaties of his subjects, he bethought
himself of a way of satisfying the claimiS of the law without con-
demning his son to total blindness. He ordered, then, that his
son should be deprived of one eye, and himself also of one
eye — showing, in his own person, by this tempering of justice
(as the same historian observes), a tender parent and upright law-
giver,*
CHAPTER n.
THE NECESSITY THERE IS OF POSSESSING THE VIRTUE OF JUSTICE.
56. Whoever cares not for the peace and tranquillity of his soul
is no friend to his own happiness. Of what avail are all the riches
of Croesus, all the gold of Peru, all the pearls of the Red Sea, to a
heart devoid of peace? Of what use to such an one are the delights
of pleasure-grounds, hunting, tournaments, jousts, dignity, station,
kingdoms, and even empires themselves ? Of none whatever ; for
all these outward advantages, without peace, fail to satisfy our
hearts, and to keep them at rest and in contentment. Hence St
Augustine might well say, that so precious a good is peace, that,
even humanly speaking, there is nothing more agreeable, or desir-
able, or precious to be found, because in reality all our happiness
here below consists in peace.t
* Ita debitum supplicii modum legi reddidit, sequitatis admirabili tempera-
mento se inter patrem misericordem, et justum legislatorem partitus. Lib. v.,
cap. 5, De Justitia.
+ Tantum est pacis bonum, ut etiam in rebus terrenis, atque mortalibus nihil
soleat gratius audiri, nihil desiderabilius concupisci, nihil post remo possit
melius inveniri. De Civit. Dei, lib. xix., cap. 11,
46 GUIDE TO THE SPIRITUAL LIFE.
1
57. Now, Justice is the companion and inseparable partner of
this peace which is so precious ; for take away Justice, and peace
soon vanishes, and with it all our temporal happiness. The rea-
son hereof is, that all our troubles and disquiet arise from the
infringement of some right connected with our property, our
honour, or our personal safety ; which amounts to saying that they
are caused by some violation of Justice. If you want to be con-
vinced of the truth of this, go out into the city where you reside,
and set yourself to listen attentively to the complaints wherein your
neighbours give vent to the sorrows of their hearts ; you will hear
one lamenting that, by an undue stretch of power, he has been
deprived of his house ; another, that he has been secretly robbed
of his money or goods ; this one complains because, by an unjust
lawsuit, he has been ousted from his farm ; the other, because men
do not keep to their bargains, fail to pay their debts, or hinder their
fellows by fraud from their lawful gains. You may see hereby
that all these persons have lost their peace of mind, because the
laws of Justice have not been duly observed. Go on listening to
the complaints of these sorrow-stricken people ; you will find
one who, lashed to fury, is planning vengeance against some slan-
derer who has blemished his fair fame, or that of his daughter, of
his wife, or of his family. You will find those who burn with hate
against some enemy who has treated them with insult and outrage.
As you will observe, all these have been robbed of their peace of
mind through an infringement of rights, grounded on Justice ;
to freedom from injury to their property, their honour, or their
persons. And should you continue to meet with any deprived of
peace and harassed by disquiet, you will surely discover that their
affliction owes its origin to some one violation of Justice ; for, of a
truth, Peace and Justice are two inseparable companions, who
can never be parted ; one introduces the other into our hearts,
nor can one be outraged without the other being immediately
troubled.
58. Listen to St Augustine's apt comment on these words of
the Psalmist, Do justice a?id you shall enjoy peace, and both of
them, as the Royal Prophet says, come and embrace, and kiss
each other within your heart. But if you cleave not to one, you
NECESSITY OF JUSTICE. 47
cannot possess the other. For these two, peace and justice, love
each other dearly, and are so closely linked together, that who-
ever does justice, shall, in finding justice, find peace. But per-
adventure you would wish to enjoy peace and not do justice.
There is no man on earth but who desires peace ; the evil, how-
ever, is, that all will not practise justice. Ask any one you may
chance to meet, 'Do you wish for peace?' and the whole of man-
kind will, as with one voice, reply, ' Yes, I wish for it, I desire it,
I want to have it, and I love it.' You must then love justice, for
peace and justice are two inseparable companions: unless you love
the friend of peace, peace will not love you, nor come to visit
your inmost heart." * Words which set forth in a lively manner the
close alliance existing between peace and justice, the cause
whereof is given by Isaias, when he says. The work of justice shall
be peace ;\ which is as much as to say, that peace is a fruit that
springs from justice : in other words, peace is an offshoot of this
tree, a balm which drops from this plant, a stream which wells up
from this source. Should the stream dry up, the plant and tree of
justice wither, peace must vanish at once.
59. I remember having read % that once, when a parish Priest of
exemplary conversation was celebrating the holy Sacrifice, one of
his parishioners, his equal in merit, though not in rank, beheld in
the sacred Host the ravishing and wondrous semblance of the
infant Jesus, and observed, that when the Pax was being passed
round, the Divine Babe, clasping the good Priest's neck in His httle
arms, gave him the kiss of peace. Some time after, it happened
that this curate, being annoyed at a certain beast which came at
night-time into his garden and damaged his plants, attacked it
* Fac, ait, justitiam, et habebis pacem, ut osculentur se justitia, et pax.
Si autem non amaveris justitiam, pacem non habebis. Amant enim se duo
ista, justitia, et pax, et osculantur se ; ut qui fecerit justitiam, inveniat pacem
osculantem justitiam. Duse amicse sunt : tu forte unam vis, et alteram non
facis. Nemo enim est, qui non vult pacem ; sed non omnes volunt operari
justitiam. Interroga omnes homines : Vultis pacem ? uno ore tibi respondet
omne genus hominum : Opto, cupio, volo, amo. Ama et justitiam, quia duoe
arnica? sunt justitia, et pax. Si amicam pacis non amavo^is, nee amabit te
ipsa pax, nee veniet ad te. In Psal. Ixxxiv.
+ Et erit opus justitias pax. Isa. xxxij. 17.
X Spec. Exemp.-Dist. v., Exemp. 55.
48 GUIDE TO THE SPIRITUAL LIFE.
with a stick, and beat it so that it died, causing, by so doing, a
grievous and unjust loss to a poor neighbour, whose sustenance,
for the most partj depended on this animal. The Priest went as
usual to say Mass, and his parishioner to hear it; but when he gave
to others the kiss of peace, Jesus Christ was no more seen to give
it to His minister. At so unlooked for an occurrence the good
layman was much troubled, not knowing what the cause could be ;
but I myself feel no surprise, for I can very well guess what
was the occasion. This Priest had driven Justice out of his heart
by an act, at once so injurious and unjust, which had done so
much damage to his humble neighbour, — nor was he deserving of
peace. And as, according to the Psalmist, Peace and Jtisiice kiss
each other^^ he was unworthy of the kiss of peace for having be-
come an enemy to Justice. If, then, justice and peace be so
closely knitted to each other, it is obvious that every one stands
in need of the virtue of Justice, without which we cannot attain
happiness, I do not say hereafter, but not even here below, as it
wholly consists in the inner calm of the heart.
60. But I will go further, and say, that without Justice not only
is peace impossible, but society itself cannot exist ; for, as St
Augustine says. Apart from Justice, there can be no state, do-
minion, city, or people, to coalesce into a community ; since, by
a people living a civilised life, we mean a reunion of men bound
together by laws in view of the pubUc good ; and it is unquestion-
able that where Justice is absent there is no observance of law.f
Hence, the holy Doctor infers, that where true Justice does not
exist, there can be no form of civil society. J Banish from the
world the virtue of Justice, and nothing remains but brute force —
violence will everywhere prevail. No one will be master of what
belongs to him; everything will be open to theft and robbery. No
one will be sure of his own life, or safe as to his honour ; every
* Justitia, et pax osculatce sunt. Psal. Ixxxiv. 11.
+ Ubi ergo justitia vera non est, nee jus potest esse, quod enim jure fit,
profecto juste fit ; quod autem injuste fit, jure fieri non potest.
J Quocirca ubi non est vera justitia, juris consensu sociatus coetus hominum
non potest esse, et ideo necpopulus; juxtaillam Scipionis, et Ciceronis defini-
tionem. . . . Procul dubio colligitur, ubi justitia non est, non esse rempubli-
cam. De Civit. Dei., lib. xix., cap. 21.
NECESSITY OF JUSTICE. 49
man will be exposed to cruelty, barbarity, and outrage. In such
a state of things we should come to resemble those savages who
shelter themselves in caves and holes in the rocks, and hunt each
other like wild beasts, deeming that one of their number the most
to be envied who is the most robust, most cruel, and most blood-
thirsty among them all. In a word, as the Saint above quoted
aptly puts it : " Take away justice, and kingdoms would soon
become hordes of brigands, for what is a band of robbers but a
kingdom in miniature?"* So that we all should set as much
store by justice as we do on our living as men, and not as brutes
or beasts of prey.
61. But though all should cherish Justice as a virtue most
essential to the harmony and social condition of human life, none
should be more zealous for it than the depositaries of sovereign
authority, to whom Justice has intrusted her balance, that in all
things they may proceed with due equity; and as they are bound
to enforce on those subject to their rule, the observance of its
laws, and to punish transgressors, so they, much more than others,
ought to show themselves to be its most attached followers. St
Gregory the Great might then well say, that the highest virtue of
a ruler is to do justice, to maintain every one in his rights, to
suffer among his subjects neither oppression, nor abuse of power. t
St Augustine relates, that a pirate being brought before Alexander
the Great, was reproved by him with the following sharp words :
" How now, ruffian ! dost thou dare to infest these seas with thy
piracies ? " The robber boldly replied, " Wherefore dost thou
do the hke by land ? Because I plunder by sea in a small bark,
I am called a robber ; while thou, because thou dost the same on
land, at the head of a large army, art called by the glorious name
of General and Emperor;" J showing hereby that sovereigns, when
they violate justice, are equally guilty with their subjects.
* Remota justitia, quid sunt regna, nisi magna latrocinia? quia et ipsa
latrocinia quid sunt, nisi parva regna ? De Civ. Dei., lib. iv., cap 4.
t Summum in regibus bonum est justitiam colere, et sua cuique jura ser-
vare et subjectis non sinere quod potestatis est fieri, sed quod sequum est
custodire. Lib. vij., Epist. 121.
X Nam cum idem rex hominem interrogasset, quid ei videretur ut mare
haberet infestum? ille libera contumacia, Quid tibi, inquit, ut orbem terra-
VOL. III. D
50 GUIDE TO THE SPIRITUAL LIFE.
62. I do not tarry here to speak of the particular acts of justice
to be observed in contracts, sales, purchases, restitution ; and much
less in the award of recompenses and punishments, because this
is a very vast subject, and is the province of jurists and casuists.
As a simple writer on asceticism, it suffices for me to have set
forth the essence, the charms, and the necessity of this virtue, in
order to enamour the reader of it ; and I now proceed to suggest \
some few of the means best suited to its attainment.
CHAPTER III.
THE MEANS TO ACQUIRE THE VIRTUE OF JUSTICE.
d-^. The first means is to keep our heart detached from wealth
and money ; because, from this sordid attachment it is that all the
wrongs done to our neighbour take their rise, as well as all the
faults committed against the virtue of Justice. St Basil says that
we have justice and a sense of fair dealing instilled into our
heart by Nature herself;* but our inordinate attachment to wealth,
and love of riches, overcloud this shining light, distort the good
inclination we have of acting according to what is right, and
lead us to infringe the prescriptions of justice, and so to become
the unrighteous possessors of what belongs to another. Hence
the Son of Sirach might well say. Nothing is more wicked than to
love mo7iey.\ He, then, that would follow after justice, must needs
keep his heart free from such attachment, and be averse to all
massing up of riches.
64. St Augustine relates, in two different places of his Homilies,
so rare an example of disinterestedness, that he wearies not of
rum ? Sed quia ego id exiguo navigio facio, latro vocor ; quia tu magna classe,
imperator. De Civ. Dei., lib. iv., cap. 4.
* Est justitia qusedam insita, inditaque sequi distributio. Horn. 12, In
Princ. Prov.
+ Nihil est iniquius, quam amare pecuniam. Ecclus. x. 10.
MEANS TO ACQUIRE JUSTICE. 51
admiring and extolling it to the skies.* While the Saint was
living at Milan, a student of grammar, poor in the goods of
fortune, but enriched with Christian virtues, found a purse con-
taining two hundred pieces of silver. As he was a lover of
justice, and detached from the affection to money, he at once
published advertisements, giving notice of the money which he
had found, and of the name and address of the finder. The
owner, who grieved over his loss, and was seeking everywhere for
his money, having chanced to read the bills, hastened forthwith to
the student's lodging to claim his lost treasure. The latter ques-
tioned him as to the kind of purse and the amount of the money,
and finding that his answers taUied, restored it to him in full.
The owner, on receiving the purse, took out twenty pieces, which
he offered in acknowledgment of his obligation, but the other
refused them. He next made an offer of ten, then of five, but
with the same result. Finally, he threw down the purse at the
student's feet, saying, in a determined tone, " I have lost nothing.
If you refuse to take anything, I mean to have lost nothinp-"
The holy Doctor, lost in admiration, here exclaims, " What a,
contest, brethren ! what an admirable conflict was this ! worthy to
have the whole world for its theatre, and God Himself for its
spectator." f At length, after a long parley, the student yielded,
and accepting the present offered him, went forthwith to distribute
it to the poor, without keeping a single coin for his own use.
*' Consider well," concludes the Saint, " this illustrious example,
this noble instance of disinterestedness, that you may be moved
to imitate it.":}:
65. I will add to this another instance of detachment, related by
St Gregory in his Dialogues. Libertinus, Abbot of the Monastery
of Fondi, travelling on the business of his Community, fell in
with the soldiers of Totila, King of the Goths, by whom he was
forced to dismount and violently deprived of his horse. At this
loss, the servant of God not only was not moved or disturbed,
* Horn. 9, ex Quinquag. et Serm. 21, De Verb. Apost.
t Quale certamen, fratres mei, quale certamen ! qualis pugna, qualis con-
fiictus ! theatrum mundus, spectator Deus !
X Considerate, fratres, tarn gloriosum exemplum, et tam admirabile factum.
52 GUIDE TO THE SPIRITUAL LIFE.
but turning to the rapacious soldiers, said to them with a cheerful
countenance, " Take this whip, too ; you will find it useful in
guiding him and making him go faster." * And although the
soldiers, being brought to a : better feeling by so unusual an
occurrence, gave him back the animal of which they had so
unjustly robbed him, he, with admirable loftiness of mind, refused
to receive it again, saying to them that he could do without it.f
The reader should emulate this detachment from wealth and
gain. And I give him my word, that he will never offend against
justice — that neither a farthing, nor a single atom of what belongs
to another, will ever stick to his fingers.
(id. But to attain so profitable a detachment, we must frequently
ponder, and continually bear in mind, the important maxim that
all we now have must shortly be abandoned. We are under the
necessity of actually parting from all the goods of fortune. This
thought should help us to withdraw our affections from them.
As holy Job says. The rich man., when he lies down, shall take
nothing along with him.'" % No, not one farthing out of his purse,
nor a blade of grass from his fields, nor a stone from his houses.
The Apostle says. We brought nothitig into this world, and it is
certain we can carry nothing out of it. § If a guest, bidden
to a sumptuous banquet, after having filled himself with costly
delicacies, were to want to take away the gold and silver plate,
what would his host say ? Surely he would exclaim, " Hold ! these
things were allowed you for your use during the brief time of the
repast, but not that you should take them into enduring and
perpetual possession." So, too, gold and silver, money, possessions,
gaudy clothes, lands, gardens, villas, houses, mansions, are not
granted to us for ever, but only during the brief span of the
banquet of this life, at the close whereof we must needs leave
them all behind. And then, whose shall those thi?igs be which thou
* Qui jumenti perditi damnum libentur ferens, etiam flagellum, quod tenebat,
diripientibus obtulit, dicens : Tollite, ut habeatis qualiter hoc jumentum minare
possitis.
\ Ite cum bono, ego opus caballo non habeo. Lib. i., cap. 2.
X Dives cum dormierit, nihil secum auferet. Job xxvij. 19.
§ Nihil enim intulimus in hunc mundum, baud dubium, quod nee auferre
quid possumus. I. ad Tim. vj. 7.
MEANS TO ACQUIRE JUSTICE. 53
hast provided l'^ Now, as a guest would be foolish to get attached
to the precious vessels which are allowed for his use during a
costly banquet, since he must be well aware that in a few hours
he must part from them, so, too, a man would be foolish who
conceives a fondness for those worldly goods which he must
abandon in a few years or months, that pass like a vapour.
Such thoughts as these will extinguish in the human breast that
desire of wealth which tempts so many to tamper with the scales
of justice by sordid gains and manifest injustice.
67. The second means of acquiring this virtue of Justice is to
beware of small acts of injustice; for he who despises slight faults
will fall into great ones, whereby he will become the enemy of
this beautiful virtue.f And, moreover, so dangerous an attachment
to money and property, of which I have so far been speaking,
grows insensibly by these unjust gains, slight as they may be, and,
by increasing beyond a certain point, induces even persons of
good sense to trample underfoot the sacred dictates of justice.
What was it made the traitor Apostle Judas fall into the most
enormous injustice that could ever be committed? What was it
that brought him to sell the life of that most innocent victim, the
Son of God, for a trifling sum of money ? Nothing but a few slight
thefts to which the wretched man had accustomed himself.
Hence, St Augustine, speaking of the handling of money, whether
in spending or receiving, says, that while so engaged we must
beware of eternal damnation, as no fault in this matter should be
esteemed trifling; which means, that the injustice will either be
grievous of itself, or if not, on account of the smallness of the
quantity, it will pave the way to greater dishonesty, and so to
ruin.;}: And the holy Doctor is right in speaking thus, since our
Saviour teaches us that he who is faithful in small things will be
faithful in what is great, and that he who is not faithful in small
* Quae parasti cujus erunt? Luc. xij. 20.
•f" Qui spernit modica, paulatim decidet. Ecclus. xix. I.
J Ubi etiam cavendus est seternus interitus, omnia magna sunt, quse dicimus^
usque adeo, ut nee de ipsis pecuniariis rebus vel acquirendis, vel amittendts
parva videri debeant, quse doctor ecclesiasticus dicit, sive sit ilia magna, sive
parva pecunia. Lib. iv., De Doct. Christ., cap. 18.
54 GUIDE TO THE SPIRITUAL LIFE.
things will not be faithful in those of greater importance.* Hence
we should not make light account of any injustice, as all such
is either grievous of itself, or, at least, disposes us to what is
grievous.
68. A fact related by Cesarius will serve as an illustration of
this point.t He relates it as he himself had heard it, not once
only, but frequently, from the lips of the person to whom it
happened. A Priest of the name of Dainulph, a Pilgrim of the
Order of Knights Templars, was seized during his boyhood with
a dangerous illness, of which he died in the flower of his age.
His soul, on departing from the body, was presented before the
judgment-seat of Christ, where he beheld the face of the Lord,
but covered with a veil, and as far as the thickness of the veil
would allow him to discover, the countenance seemed to him
severe. Then the devil came forward as accuser, and having
nothing else to lay to his charge, said, " This boy has stolen a
farthing from his brother, and as he has not repented of it, he
deserves punishment." The youth was forthwith cast into a pit
of fire, where his tortures were so atrocious, that after his restora-
tion to life, he had no words wherewith to express their severity.
In an hour's time, he was taken out by the Angel and brought
anew before the judgment-seat of God, where, being purified from
that sin, he beheld the face of Jesus no longer stern, but serene ;
not covered with a veil, but refulgent with light. On the right
hand of our Lord, he saw, on a resplendent throne, the Virgin-
Mother, and all around a multitude of Angels and Saints, who
formed for them a magnificent court. After this glorious vision,
he was, by the decree of the Divine Judge, sent back to life, to
the astonishment of those who were already mourning him as
dead. That this was not a mere dream, but a true vision, was
shown by the effects which it immediately produced; for the
youth, terrified by the punishment that he had undergone, and
attracted by the foretaste of heavenly glory which had been
allowed him for a brief interval, forsook home, relatives, country,
* Qui fidelis est in minimo, et in majori fidelis est, et qui in modico iniquus
est, in majori iniquus est. Luc, xvj. lo.
+ Lib. xij., cap. 57.
MEANS TO ACQUIRE JUSTICE. 55
and every worldly vanity, and withdrew to the cloister to lead a
Religious life. Now, from this fact I would draw the following
inferences. If for a trifling injustice, the petty theft of a small
coin, from one, too, so near of kin, this boy was debarred from
beholding the face of his Judge, save in so far as to be aware of
a stern and rigorous expression upon it ; if he had, moreover, to
expiate his fault in so cruel a fire, we must perforce allow that St
Augustine was right in asserting, that no fault against justice can
be deemed trivial. Because, if the slightest injustice, such as is
committed by the theft even of a penny, is most disgraceful in
the eyes of men, how much more abominable will it be in the
most pure sight of God ? We must, then, be on our guard against
doing our neighbour any wrong or damage, though never so
trifling, whether in buying, selling, paying wages, or in any other
contract. We must follow after Justice, and long to possess so
excellent a virtue.
69. The third means to be taken is, that each one should
examine himself exactly and minutely as to the obligations im-
posed by justice, for the purpose of discovering his every short-
coming, and earnestly striving after its amendment. This, it is
true, is a universal means for the attainment of every virtue, but
it has a most special efficacy to help us to acquire an incorruptible
justice ; for, as St Basil says, it is no easy matter to discern the
claims of justice, and consequently the wrongs we may be guilty
of in their despite. It is difficult, in the conduct of our business,
to find out what are the demands of justice, partly on account of
the failing of a certain enlightened prudence whereby we have
the power of perceiving what is right ; partly, too, on account of
the passions that bear sway within our souls, darkening the under-
standing so as to render us incapable of such discernment.* And
he is right : because the hankering after possessions and their
increase, the anxiety of maintaining ourselves and our household,
raise such mists in certain minds, that they can no longer dis-
* Quoniam justitise habitus est, qui pro dignitate cuique suum tribuit ; diffi-
cilis haec est inventu, atque cognitu, partim quod deficietite prudentia, non
cuique pateat quid aequum sit, partim quod animo affectibus humanis occu-
pato, rectum obscuretur. Homil. 12, In Princ. Proverb,
56 GUIDE TO THE SPIRITUAL LIFE.
tinguish between what is just and what is unjust, or perceive the
wrongs which they are doing their neighbour, nor the offences
committed by them against justice. There is scarce a man in the
world but has to complain of being in some manner wronged in
his property ; yet is it a hard matter to meet with a single one
who will candidly own to his guilt on this point. How does this
come to be the case, since between being wronged and doing
wrong, between suffering and inflicting injury, there is so close
a connection, that one term cannot possibly exist without the
other? This is the reason why there are but too many covet-
ous and dishonest people ; though bhnded as they are by love of
money, they are almost unconscious of the wrongs they do their
neighbour.
70. What remedy, then, is there to preserve us from a blindness
so fatal to justice and to our OAvn consciences ? St Basil points it
out. It is to establish daily a judgment-seat in our heart, and to
pass a righteous sentence on our every deed, especially on such
as concern our neighbour's interests, weighing each of them, and
balancing them in the scales of uprightness and justice. The
light of God's grace will scatter the mists which covetousness
causes to rise within our minds, and will enable us to discover
the slightest speck of injustice.*
71. If, after such scrutiny, we find ourselves guilty of some
failing, we should repent of our fault, promise amendment, deter-
mine to make good every injury ; and, above all, conceive a deep
feehng of confusion at a transgression so opposed to the laws of
ju.stice, reason, and the whole Decalogue. Nor is it difficult to
attain to such a sense of shame, since I find that the very brutes
have at times been ashamed of the wrongs they have done against
justice. A remarkable story is told, in the Lives of the Fathers
of the Desert,t concerning a she-wolf, and it is related also by
Sulpicius Severus in his Dialogues. J The animal was in the
* Quoniam ex ipsius Salomonis sententia, cogitationes justorum judicia
sunt ; viro sapienti omnino satagendum erit, intra cordis arcana tribunal
constituere, rectaque facere judicia, mentem quoque in trutina suspendere ad
ea qu^e recta sunt ... In Eadem Homil. Proverb., cap. 12, 5.
t Part 3, cap. 7. X Dial, i, cap. 8.
MEANS TO ACQUIRE JUSTICE. S7
habit of attending at the evening-meal of the Monk Postuniianus
without ever missing the hour, and after having received from him
a piece of bread, she hcked his right hand, as if in token of thanks,
and returned to her concealment in the woods. One night the
wolf, having come at the accustomed hour, did not find her bene-
factor, who had gone to accompany a strange Monk that had
called upon him. She went into the cell, and, prowling about,
found a basket with five loaves in it. This she opened with her
paws, and having taken one loaf in her mouth, she eat it and
went her way. Postumianus returned and discovered the theft,
and by the fragments scattered about the threshold of his cell
guessed who was the thief Who would have thought it ? The
wolf remained for a whole week, contrary to her usual habit,
without daring to show herself, as if for shame of the unjust
damage which she had inflicted upon her benefactor. At length
she returned, but with such a mien, and with such gestures, that
one could have said she blushed at her theft and craved pardon
for it, as she durst not approach the threshold, but kept far off,
with her head and eyes down. Moved with compassion at this
sight, the holy Recluse called her to him, began to stroke and
fondle her, and gave her a double portion ; and the beast, as if she
understood that she was pardoned, resumed her habit of present-
ing herself at the time of the Hermit's supper. The Holy Ghost
sends us to irrational creatures to learn a lesson of virtue : Go to
the ant, thou sluggard* So, too, may he who in his examination
of conscience discovers that he has in anywise wronged his
neighbour in his goods, learn from this brute how to blush
at so shameful a deed, and what sorrow he should feel for the
fault in his heart, and the amendment at which he should aim.
By frequent self-questioning on this head, he will come to find
out, and to repair, whatever violation of Justice he may have been
guilty of, and he will then attain to the perfection of this virtue.
* Vade ad formicam piger. Prov. vj. 6.
58 GUIDE TO THE SPIRITUAL LIFE.
CHAPTER IV.
PRACTICAL SUGGESTIONS TO DIRECTORS ON THE ORDINARY VIOLA-
TIONS OF JUSTICE, AND THE WAY WHEREIN THEY ARE TO
BE COMPENSATED.
72. First suggestion. The conscience of your penitent will be
either relaxed or delicate. In the case of persons of too free a
conscience, who readily allow themselves to be defiled with mortal
sin, it will not unfrequently happen that you will meet with breaches
of Justice. It is the duty of a good Director to give such as these to
understand the grievousness of their sins ; and for that purpose, he
will set before them the advantages and prerogatives, as explained
above, of that Justice which they so grossly offend by their dis-
honesty. But especially should he din into their ears the teach-
ing of St Paul — that the property of others is a snare from which
it is most difficult to escape, whereby the devil leads souls into
captivity, enslaves them, and drags them down to hell*
73. But if the penitents happen to have a timorous conscience,
the Confessor will often discover in them acts of injustice which
are very real, yet not so obvious, being covered and concealed by
empty excuses. He will come across devout ladies who will pay
the women that work in the house with the vilest things, the very
rubbish of their houses ; valuing the toils of others, not according
to the rules of equity, but according to the calculations of their
own parsimony. He will meet with spiritual men who make no
scruple in delaying payment of their debts for a long time ; of
withholding their wages from some of their workmen ; or not pay-
ing all that is due — that is to say, the amount which is a proper
compensation for their labour. He will find those who fail to
keep with their tenants and labourers the agreements to which
they consented, and who increase their burdens, and exact from
them additional work to which they are not bound, not giving,
meanwhile, fair wages ; as if the toil of a poor man had not its
* Qui volunt divites fieri, incidunt in tentationem, et in laqueum diaboli,
I. ad Tim. vj. 9.
\
PRACTICAL SUGGESTIONS. 59
fair market-price equally with any other commodity. He will
find those who, in buying, selling, and other bargains, keep their
eyes well open to their own advantage, but have not the like
regard to fairness ; as if whatever tended to their profit were also
just. And for this and the like conduct, they have no qualms of
conscience ; they soothe themselves with pretences suggested
rather by self-interest than by justice. To this class of persons
the Director should speak with a holy liberty, and lay bare to
them, without any human respect, the injustice of which they are
guilty, that they may know and correct it. He must imitate the
spirit of St Francis of Paula, who, in the presence of Louis XI.,
King of France, took some of the coins which had been pro-
duced by the customary imposts, and squeezing them in his wonder-
working hands, made red blood to trickle from them. Then turn-
ing to the King, " Behold, Sire," he said, " behold the blood of
your poor subjects,, which you squeeze out of them by such
exorbitant taxes." With the same freedom should the Director
open the eyes of these purblind Christians and pretended de-
votees, and show them the wrongs they do their journeymen,
workmen, artisans, servants, and others with whom they have
business relations. He should often speak to them freely and
boldly, as did St John the Baptist to Herod, saying, It is not
lawful to do this, for it occasions unjust damage : // is not lawfid
to do that, because it prejudices the rights of others, and dis-
turbs the balance of due equality.
74. Second suggestion. Restitution is not merely an act of
justice, which requires that we fully comply with the claim that
every man has to recover what belongs to him, but it is so
rigorous a duty of justice that no Priest can, of his own author-
ity, dispense us from it. I say this, because Directors will not
seldom meet with persons ignorant enough to fancy that restitu-
tion is a mere penance, an obHgation imposed at pleasure by
the Confessor in punishment of any theft committed, or wrong
done to our neighbour ; and when called upon to make restitu-
tion, they will reply, " Father, pray do not lay this penance upon
me ; " or, " Do not place me under this obligation ; it is too diffi-
cult. Tell me to do anything but that, and I will readily obey."
6o GUIDE TO THE SPIRITUAL LIFE.
1
Such persons must be instructed in the teaching of the AngeHc
Doctor, which is,* that the Priest holds the place of God, but
that he does not hold the place of the person to whom restitu-
tion is due from the penitent. So, if the penitent had contracted,
by vows to God, the obligation to employ in the Divine service
some portion of his substance, the Confessor might, if provided
with the requisite faculties, act in the name of God, Whose Vicar
he is, and either wholly free the man from such an obligation, or
commute it into something lighter. But if, by some deed of in-
justice, he has laid himself under the obligation of making resti-
tution, the Confessor, whatever his authority, cannot dispense the
penitent ; as he in nowise holds a commission from the person's
creditor in the sacred tribunal. He to whom restitution is due
can alone set his debtor free, and he, as we suppose, is unwilling
so to do. Hence the penitent must either needs comply with
the rigorous claims of justice, which impose upon him the duty of
making satisfaction to the full, or he will incur everlasting perdi-
tion. For, as St Thomas says, since it is necessary to eternal
salvation to fulfil the laws of justice, it follows that it is necessary,
if we would be saved, to restore all that we have unjustly taken.f
75. Third suggestion. The Director must not be too ready
to give credence to the excuses which many allege, by which to
exempt themselves from the obligations that justice imposes,
for instance, the impossibihty of making restitution ; because this
impossibility is not suggested by reason, but by passion, " He
should weigh this alleged inability in the balance of the sanctuary ;
and he will usually find that what is really meant by it, is a cer-
tain attachment to riches and money, which makes it difficult to
part with these, or else some inconvenience which would have to
be put up with, did the penitent restore the sum in question.
But this is not sheer inability, nor is it a reasonable motive which
may dispense us from fulfilling our duties, else no one would
ever be bound to make restitution, since it is impossible that this
* 4 dist. 15, qusest. I, art. 5.
t Cum conservare justitiam sit de necessitate salutis, consequens est, quod
restituere id quod injuste ablatum est alicui, sit de necessitate salutis, 2, 2,
quaest, 62, art. 2.
PRACTICAL SUGGESTIONS. 6i
can be made without some trouble and inconvenience. Nor does
it always avail to urge the seriousness of the inconvenience ; for if
what the creditor has to suffer in waiting be serious, it is fitter
that his unjust debtor, and not he himself, should put up with it.
And, certainly, common sense cries aloud that the guilty one who
has caused the damage, not the innocent person on whom it has
been inflicted, should be the sufferer.
76. Others ground their inability to pay on their want of
means wherewith to satisfy the demands of justice. But if the
Director looks into the matter, he will find that the same people
find no lack of money to spend in gratifying their vanity and
indulging their gluttony. They have plenty to squander in
gambling, and even, at times, in ministering to their lust. Let
him tell such to retrench all superfluous expenses, and even to
keep somewhat within the limits of strict necessity, as thus
they will be enabled to pay their just debts, and to make restitu-
tion for the wrongs which they have done, and, in a word, restore
whatever they have acquired unjustly ; for if they can deceive the
minister of God with an '■'■ I cannot',' they will most assuredly not
hoodwink the all-seeing God Himself.
77. If the penitent be one who is frugal in his expenditure,
and does not indulge in exorbitant purchases of superfluities, the
Confessor will warn him to restore by instalments whatever he
is unable to pay back in one sum, since justice and God alike
impose this grave obligation upon every debtor. What would he
do if his door was blocked up by an immense heap of stones
which prevented his entering ? It is certain that he would re-
move them to another place, so as to leave the passage free.
But how would he go about removing them ? Think you that he
would endeavour to lift the whole mass at once, and set it down
elsewhere ? This would be impossible, even had he the strength
of Samson. No ; he would begin by degrees to remove first one
stone, and then another, until, in a short time, the way into his
house would be clear. Let him do the like to clear his con-
science, and relieve it from the heavy burden of ill-gotten goods
which weigh it down. If he cannot restore all at once, let him
give back a little at a time, and by such means he will soon have
62 GUIDE TO THE SPIRITUAL LIFE.
satisfied justice, discharged his conscience, and secured the salva-
tion of his own soul.
78. In a word, the Director must endeavour deeply to imprint
in the minds and hearts of such persons the maxim current
amongst theologians, namely, that the grievous wounds inflicted
on justice and our own soul, cannot heal until satisfaction be
made to justice by a full and complete restitution.* The debtor
may go to Confession again and again, detest and weep over his
sins with scalding tears, lamenting the injustice which he has com-
mitted ; but his tears will flow in vain. His penitence will be a
mere fiction, until he brings himself to the point of repairing, by
restitution, the losses occasioned by his unjust deeds. It is thus
that St Augustine sums up the matter.t
79. Fourth suggestion. From what has been said, and, still
more, from the long experience his ministry will afford him, the
Director must be thoroughly convinced that but few restitutions
are made. I would have him convinced, however, of another
truth also, which is, that of the restitutions which are made,
many are not made as God's law requires they should be made,
nor are they such as fully compensate for the violation of the
virtue of Justice, I will explain my meaning. Many there are
whose hands are full of ill-gotten gains : — they might restore them
wholly, or in part, but they go on delaying this act of restitution
without any just cause. Still they live at peace with themselves,
unmolested with scruples, because, having the will to make resti-
tution, they think that they have, by this very fact, fully com-
plied with every claim of justice and of their own conscience.
Such as these live in a permanent state of grievous sin, and of
continued injustice to their neighbours. The reason of which is
obvious. The precept of restitution, though partly affirmative,
inasmuch as it positively imposes the duty of making good the
wrong we have done, is also partly negative, inasmuch as it forbids
the unjust detention of what belongs to another person. Now it is
* Non remittitur peccatum, nisi restituatur ablatum. 1
t Si res aliena propter quam peccatum est, cum reddi possit, non reddilur,
pcenitentia non agitur, sed fingitur. Epist. 54 ad Macedon.
PRACTICAL SUGGESTIONS, 6^
unquestionable that a negative precept binds at every moment to
the observance of its prescriptions; and hence, whoever disre-
gards it, sins against it continually. One living in concubinage,
for instance, is ever urged by the negative precept which forbids
keeping his paramour, and he sins continually as long as he does
not send her away from his house. In Hke manner, the unjust
and rapacious man is constantly under the rigorous command of
justice, forbidding to retain what belongs to another ; and this he is
constantly transgressing, and consequently is always sinning, so
long as he fails to give back his ill-gotten gains when able to
restore them.
80. This may be illustrated by an instance related by Surius
in the life of St Medard.* A peasant stole from the Saint an ox,
which had a bell hung round its neck, drove it into his stable,
and locked the door in order to hide his theft. But though the
beast stood quiet and motionless at the manger, the bell never-
theless kept ever ringing. The thief, dreading discovery, took
the bell from the animal's neck, and placed it on the ground, but
it still kept ringing. He then filled it with hay, but it still con-
tinued to ring : he shut it up in a box, and in the box it still rang.
Affrighted at so manifest a prodigy, he restored the ox to St
Medard. As soon as it had been returned to its master, the bell
ceased to give its sound. Now the like happens to those who
I soil their hands with ill-gotten goods : justice, as with a clamorous
jbell that refuses to be silenced, ever causes to resound within
Ithem its rigorous precept, " Keep not what belongs to others." To
free themselves from this annoyance, some will perhaps go to
Confession, and again and again make Confession ; but because
they hold back from making restitution, justice, indignant at
their guilty delay, continues to proclaim to their loaded conscience
its prohibition, Do not keep what belongs to another ; and justice
will never cease to make herself heard until the property be
restored to its lawful owner, nor will she ever allow rest to be the
portion of the conscience that is obstinate in sin. The Director
will inculcate this lesson on these dishonest persons ; else their
* Die 8 Junii.
64 GUIDE TO THE SPIRITUAL LIFE.
very restitutions, before they are actually made, will be preceded
by countless acts of injustice resulting from an over-long delay.
8 1. The Director will meet with others who think, by some
Masses, or by a few alms-deeds, to repair the wrongs which they
have done their neighbours, although they know full well the
persons whom they have injured by their unjust doings; and,
what is worse still, he will find that there are Confessors who
sanction and even impose such irrational restitution. Such as
these are to be taught that Masses and alms-deeds, according to
the Angelic Doctor, maybe a fitting compensation when we know
not, and cannot discover, the persons whom we have wronged;
but not so when these latter are known, and have every claim to .
the goods which we have unjustly taken.* The goods of others
have, as remarked above, a voice which ever cries to the heart
of him who is unjustly possessed of them, demanding to be
returned to their master.t Even if the thief distribute to the
poor the riches of Croesus and the treasures of Solomon, he will
not silence this voice, which ever calls upon him to make resti-
tution to the owner.
82. We have a notable instance in the case of Zaccheus, that
true model of contrition and conversion in a covetous man.
Scarce had our Divine Redeemer set foot in his house, when,
enlightened by that sacred Presence, he resolved forthwith to
make full restitution of all the ill-gotten gains which had accrued
to him in the course of his dealings. He began by setting forth
his intention of giving to the poor the half of his goods, in satis-
faction due to unknown persons. J He next bound himself to
make restitution to the individuals whom he was conscious of
having defrauded. § Not content with returning as much as he
owed, and as the creditor might justly claim, he engaged to make
good fourfold every injustice he had been guilty of in his trans-
actions. Hence our Blessed Saviour, seeing him fulfil in so
perfect a manner the duty of restitution, assured him that on that
* 2, 2, qu. 62, art 5.
+ Res clamat ad dominum.
+ Ecce dimidium bonorum meorum do pauperibus.
§ Et si quid aliquem defraudavi, reddo quadruplum.
PRACTICAL SUGGESTIONS. 65
day he had brought salvation to his soul,* Let him who has
burdened his conscience with another man's goods follow Zac-
cheus in his mode of making restitution, if he would save his soul
and attain to high perfection.
83. The Director will meet with others who would like to
make restitution without taking a single penny out of their purses.
" Father," they say, " I will hear Masses, offer my Communions,
say many Rosaries for my creditor's soul." The Director may
ask of such, what they would think of a debtor of theirs who,
instead of laying down the hundred crowns due to them from
him, would offer up many Communions and prayers for the good
of their souls. They would surely tell him, as plainly as possible,
that they want, not his prayers, but the money which belongs to
them. So, too, the Confessor may reply, " Your creditor cares not
for your prayers, but wants what belongs to him ; " for, of a truth,
pious deeds, being spiritual goods of a wholly distinct order, are
out of proportion with, and cannot compensate, the wrong done to
our neighbour in his worldly possessions.
84. Fifth suggestion. The Director will not be too ready to
give credence to the promises of those who assure him that they
will restore ill-gotten goods, and make compensation for the harm
done. Before absolving them he will require of them to fulfil the
obligations of justice, and this especially in two cases. First,
When they have already broken their promises to other Con-
fessors on the same matter ; for this breach of faith renders them
fit objects of suspicion. Secondly, When they have still by them
the thing itself, or the sum of money unjustly acquired ; for when
what is stolen has been made away with, restitution becomes
more difficult. To conclude, restitution may be likened to cer-
tain fruits which have failed to ripen in the autumn, and after-
wards, when the winter cold comes on, they never lose their
sourness. Just so, if, while in the fervent state to which they
are roused by the Sacrament of Penance, these persons fail to
complete their restitutions and to make full compensation, they
will soon be overtaken by the ungenial temperature of their bad
habits, and they will neglect altogether to fulfil their obligation.
* Hodie salus hiiic domui a Deo facta est. Luc. xix,
VOL. III. E
66 GUIDE TO THE SPIRITUAL LIFE.
ARTICLE III.
The Third Cardinal Virtue — Fortitude.
CHAPTER I.
THE DESCRIPTION OF THIS VIRTUE IN ITS ESSENCE.
85. Among the Moral Virtues some are called Cardinal, because
they are the hinges on which all the other virtues turn, and by
which they are regulated, and because they are the foundations on
which all virtues rest. The reader must not be astonished at my
going back to give the etymology of the name in this place, when
it might seem that I should have explained it at the very outset
of the present Section. I have placed it here on purpose, since,
having now understood what constitutes the two principal Car-
dinal Virtues, Prudence and Justice, he will more readily under-
stand what is the special function of them all, and the meaning
of their name.
86. Prudence is a Cardinal Virtue on this account : — it directs
reason to a right determination concerning the particular acts of
all other virtues. Justice is a Cardinal Virtue, because by it
reason is guided in establishing due equality in the relations of
social life, whence it is the groundwork of all the virtues which
regard our neighbour. But because reason has many hindrances
to surmount in the performance of its acts, which are reasonable
and virtuous, it needs the aid of two other Cardinal Virtues in
order to make head against such hindrances. Now, these hin-
drances are of a twofold nature. They are either difficulties which
deter the reason, or pleasures by which it is perverted. Reason,
■ therefore, stands in need of two fundamental virtues in order to
be rendered firm and constant against what is arduous and
difficult, and to keep it bridled against the allurements of what
is delightful. These two virtues are Fortitude and Temperance.
NATURE OF FORTITUDE. 67
The former steadies the will, nerving it against the hardships and
difficulties so frequently to be met with in the practice of the
virtues ; while the latter renders it proof against those sensual
delights which are so often in opposition with the right dictates
of virtue. We may hence conclude that Prudence, Justice, For-
titude, and Temperance are the ruling principles of all the moral
virtues : the first, because it causes them to follow what is right
in their several actions ; the second, because it establishes in
them a due equality ; the third, by strengthening the soul against
what is arduous ; the last, by securing to it moderation in the
enjoyments prejudicial to the practice of virtue. For these
reasons, therefore, are they called Cardinal Virtues — that is, the
bases and foundations of all other virtues.
87. Having premised this much, we now come to the definition
of the virtue of Fortitude, to which Temperance must yield place ;
as, according to St Thomas, the dread of pain is a greater
obstacle in the path of virtue than the love of pleasure.""' And
in order not to form a confused notion, at the very outset, of this
Cardinal Virtue, it must be borne in mind (to quote St Thomas
again), that Fortitude may be taken both in a very wide and in a
very restricted sense. By Fortitude may be meant that constancy
whereby we overcome the usual difficulties to be met with in the
practice of all the virtues, and by which we hold fast to them.
In this sense Fortitude is not a Cardinal Virtue, but a general
quality common to all virtues, and an essential condition of their
activity. The reason is plain. There is no virtue but what has
to encounter some difficulties in its practice. Thus, the obedient
man feels a repugnance in going counter to the inclinations of his
will, in order to subject it to that of another. The humble man,
in submitting himself first to one of his fellows and then to another,
feels a shrinking from overcoming the natural propension of every
human being to hold the first place. The same holds good of
every other virtue. Now, to be thus firm and unmoved by these
ordinary difficulties, not allowing them to make us swerve from
* Unde inter virtutes cardinales est prior Prudentia, secunda Justitia, tertia
Fortitude, quarta Temperantia, et post has ceteras virtutes. 2, 2, qusest. 123,
art. 12.
68 GUIDE TO THE SPIRITUAL LIFE.
the right path, is not a special virtue, but a quality belonging to
all the virtues, as Aristotle teaches.* St Prosper alludes to For-
titude in this acceptation when he says : — " Strength of soul
(that is, in a wide and general sense) is shown when a man
remains unmoved, though tried by various troubles, and yields
not to the allurements of any pleasure." t
88. Fortitude may be taken in another and stricter sense,
when it has to encounter difficulties which severely task our
endurance, such as are really great evils ; and then it renders the
soul firm and steady under them, or prompt in rejecting them
when it is proper so to do. In this latter acceptation Fortitude
forms one of the Cardinal Virtues, and holds the third place
among them. St Thomas speaks as follows : — " Evils, when
imminent, and on the point of assailing us, excite within us fear,
which is the more intense in proportion as these evils are the
greater. And fear being a passion most mighty to subdue our
hearts, and to withdraw them from good when it is surrounded by
difficulties, the special function of this Cardinal Virtue of Forti-
tude is to restrain fear, particularly when it rises to a high degree
through the prospect of some terrible calamity ; and it has also
for its office to render us firm and dauntless, so that we turn not
our backs upon virtue, and flee not to the arms of the opposite
vices." $
89. We have a remarkable instance of this virtue in the noble
action of the glorious Martyr Barlaam, related by Baronius. §
The tyrant seeing the Martyr proof against flattery, unmoved by
threats, and unconquered by the most cruel tortures, bethought
himself that he might win a victory over the hand at least of this
* Ad virtutem requiritur firmiter, et immobiliter operari. Ethic, lib. ii.,
cap. 4.
+ Animi fortitudo ea debet intelligi, qufe non solnm diversis pulsata mo-
lestiis inconcussa permanet ; sed etiam nullis voluptatum illecebris resoluta
succumbit. Lib. iij., cap. 20.
X Alio modo potest accipi fortitudo, secundum quod importat firmitatem
animi in sustinendis et repellendis his in quibus maxime difficile est firmitatem
habere, scilicet in aliquibus periculis gravibus. . . . Et sic fortitudo ponitur
specialis virtus, utpote materiam determinatam habens. Qusest. cit. art. 2.
I Baron. Ex S. Basilii Orat. in Barlaam, tom. ij. Annal. a.d. 304.
NATURE OF FORTITUDE. 69
invincible hero, whose heart within was so safe from his attacks.
He therefore ordered an altar to be placed before the statue of
Jupiter, and a large fire to be kindled upon it; then he com-
manded his officers to stretch open the Martyr's hand over the
flames, and, after putting incense into his palm, to leave him at
liberty. The barbarous tyrant fancied that the Confessor of
Christ would be unable to bear with the scorching heat of the
fire that was burning beneath his hand, and that, overcome by the
sharpness of the pain, he would, by moving his hand, be forced
to give to the idol the homage of those perfumes which he had
refused to offer of his own free choice. Meanwhile, the burning
coals cast forth their sparks under the Martyr's hand ; the flames
crackled around it, roasting and consuming it; but they did not in
the least shake his constancy : for, as Baronius remarks, this in-
vincible hand would not yield to the raging fire, would never
flinch, but resisted, unmoved and undaunted, the violence of
its burning.* Thus did it remain the conqueror of the fierce
element which overcomes and softens iron, melts the hardest
metals, and reduces the very rocks to powder. This was indeed
an instance of the Fortitude of which we are here treating. If St
Barlaam had done nothing else but suffer a blow, some scoff, or
some insult, for his steadfastness in the faith, he would have shown
more than that common and every-day fortitude which may be
discerned in the exercise of any virtue. But, to hold the hand
without moving, over a burning fire, and amid devouring flames,
rather than do anything which might appear a sign of offering
sacrilegious worship to a false god, is something exceptionally
difficult and requiring a special Fortitude.
90. The Angelic Doctor adds, that a particular function of
Fortitude is to steel the soul against the dread of death : since it
is proper to the brave man to be dauntless in presence of the
greatest evils, because, these being overcome, lesser ones cannot
prevail over his firmness. Now, it is indisputable that of all evils
death is the most terrible, as at one stroke it strips us of all
temporal goods ; hence, to Fortitude does it especially belong to
* Perduravit ilia, cineris instar, flammam ferens, tergum ssevienti igni non
dedit, quemadmodum fugitivi, et imbelles solent ; sed immota perstitit.
70 GUIDE TO THE SPIRITUAL LIFE.
make us imperturbable even in the view of death,* ''And thus our
Saviour would have all His followers to be brave soldiers, exhort-
ing us not to fear the terrific countenance of death when it
threatens us ; and He alleges as the motive of such intrepidity,
that the momentary and passing loss of this life ought not to be
an object of fear to a soul endued with Fortitude, which should
fear nothing but the death which is eternal.t
91. Encouraged by these words of Jesus Christ, thousands,
ay, and millions upon millions, of brave heroes have allowed,
for the love of Him, their flesh and limbs to be torn piecemeal,
and have laid down their lives. Millions and millions of martyrs
went to meet death, amid darts and swords, on the rack, under
the axe, on red-hot gridirons, in raging furnaces, and amid count-
less other cruel torments4 It is enough to observe that, as
Tertullian witnesses, whole towns full of Christians presented
themselves to be slaughtered, out of devotion to the holy faith.
Arrius Antoninus, as we learn from the same writer, having stirred
up a fierce persecution in Asia, all the Christians of the city in which
he resided, went in one body to his tribunal, in order to lay down
their lives. He sent some few of them to prison, and to the mass
he exclaimed, "Wretches! if die you must, are there not preci-
pices and ropes in abundance ?"§ In a word, as St Jerome says,
to die for their Redeemer's sake was, in those bright days, not so
* Oportet quod fortitudo animi dicatur, quae firmiter retinet voluntatem
hominis in bono rationis contra maxima mala ; quia qui stat firmus contra
majora, consequens est quod sit firmus contra minora, sed non convertitur. . . .
Maxime autem terribile inter omnia corporalia mala est mors, quoe toUit omnia
corporalia bona. 2, 2, qurest. 123, art. 4.
f Nolite timere eos, qui occidunt corpus . . . sed timete eum, qui potest
animam, et corpus perdere in gehennam. Matth. x. 28.
X Alii vero ludibria, et verbera experti, insuper et vincula, et carceres :
lapidati sunt, secti sunt, tentati sunt, in occisione gladii mortui sunt, circui-
erunt in melotis, in pellibus caprinis, egentes, angustiati, afflicti, quibus dignus
non erat mundus ; in solitudinibus errantes, in montibus et speluncis, et in
cavernis terrae. Ad. Heb. xj. 36, et seq.
§ Arrius Antoninus in Asia cum persequeretur instanter, omnes illius civi-
tatis Christiani ante tribunal se manu facta obtulerunt. Cum ille, paucis duel
jussis, reliquis ait, " O miseri, si cupitis perire, prsecipitia, et restes habetis !"
Lib. ad Scapulam Prsesidem, cap. 5.
NATURE OF FORTITUDE. 71
much an object of dread as of longing and eager desire.* Such
is the Fortitude which becomes a champion of Christ.
92. Having thus explained that the first act of Fortitude con-
sists in a certain steadfastness, or dauntlessness of soul in facino-
formidable evils, we next proceed to the consideration of the
second act of this virtue, which is a certain courage in being
beforehand with the occasion of such evils, whenever Prudence
dictates that we should do so, for the security either of ourselves
or of others. In such cases, fear being put aside. Fortitude has
for its proper office to keep daring within due bounds, and to
prevent its going too far. This may be seen in military courage,
which has so many honourable and virtuous points about it. A
general may give proof of bravery, either by courageously bearing
atrocious tortures at the hands of his foes for the public weal, as
was the case with the far-famed Regulus, who went to meet a
most lingering death for his country's sake. He was placed by his
enemies naked in a barrel, which was studded with sharp nails,
that pierced him in every portion of his body. Or again, a brave
captain may rush amid swords on the enemy, running countless
risks of death to defend his fellow-citizens, as is constantly done
by brave soldiers in just wars. In this case. Fortitude makes use
of Anger as its ally in carrying through its undertakings ; for this
being an ardent passion, renders man brave amid danger. Ob-
serve, however, that it employs Anger not as a master, but as a
servant ; it regulates and tempers the heat of passion, as well as
the boldness it inspires, in order to preserve it from excess, and
to keep it within the bounds marked out by virtue. Thus did
the valiant David, armed with a simple sling, go to encounter
the giant Goliath, who inspired the whole army of Israel with
such terror; and, while yet a stripling, he faced the lions that
lay in wait for his flock, and strangled them in his iron grasp.t
Nor was this boldness of his fool-hardy; because it was aided by a
Power from on high, which warranted him in looking for a favour-
able result to such enterprises.
* Voto tunc Christianis erat pro Christi nomine gladio percuti. Initio Vitse
Paul. Eremitse.
+ I. Reg. xvij. 34.
72 GUIDE TO THE SPIRITUAL LIFE.
93. Nor is Seneca to be followed on this point, who is of
opinion that, in its undertakings, reason stands in need of nothing
beyond itself, and that it is folly to say that it has at times to call
in Anger to heljD it to carry certain difficult undertakings to a suc-
cessful issue.* For, as the Angelic Doctor teaches, the passions,
when controlled by our reason, far from being contrary to it,
afford it a stay and support, and, by their sensible motions, render
obedience to it easy and sweet.t Thus if Anger and Courage be
moderated by reason, they are of the greatest assistance to Forti-
tude in its conflict with grievous and imminent dangers. Where-
fore the Royal Prophet had reason to say, Be angry, and sin
not. Be angry, that is, with such moderation as may keep your
anger from those excesses by which it becomes sinful. J Hence
this same holy Doctor concludes, that the brave man does not
make use of an ill-regulated anger, and of the outbursts of an
intemperate passion, but only of that anger and boldness which
owns the control of reason, in order to the performance of the
courageous acts by which he rids himself of great evils, vigorously
attacking that by which they are produced. §
94. We may here conclude, that Fortitude has a twofold func-
tion. First, To steel the heart under the infliction of evils which
are really formidable : this it fulfils by restraining Fear ; and to
keep the soul firm and steady under the onslaught of such evils.
Secondly, To invigorate the soul, so that it may repel these evils by
an energetic aggression of that which is their cause or source.
Now, for this end, it is served by anger and boldness, tempered,
however, by the dictates of reason. This teaching is wholly bor-
rowed from St Thomas, and I will now give illustrations of it from
Holy Writ.
95. The Israelites, alarmed by the reports of the spies return-
ing from the Promised Land, who told them they would there
have to fight whole nations of a most warlike race, and that the
* Ad res gerendas satis est per se ipsam ratio, et stultum est, hanc ab
iracundia petere prsesidium. Lib. i., De Ira, cap. 10.
f 2, 2, quEest. 123, art. 10.
X Irascimini, et nolite peccare. Psal. iv. 5.
§ Iram moderatam assumit fortis ad suum actum, non autem iram immo-
deratam.
NATURE OF FORTITUDE. 73
land contained large cities strongly fortified, began to murmur
against the Lord, and against Moses their leader. Joshua and
Caleb, in order to cheer the disheartened multitude, began to say,
'' Fear not, O people of Israel, the inhabitants of the land to
which we are approaching, because we shall consume them all
even as bread is consumed. God is with us. From them God
has departed. Take courage, then, and fear them not." * We
have here the first act of Fortitude, which drives out all fear, and
renders the soul dauntless in the presence of great dangers. On
another occasion, Caleb addressed the people, and to encourage
them said, " Let us go up at once, O Israelites ; let us fight boldly
and gain possession of this rich and fertile country : we have the
strength to conquer it." t This is the second function of Forti-
tude, which spurs us on to encounter our antagonists with bold-
ness, yet with a boldness regulated by discretion, which proportions
the effort to the resistance to be overcome.
96. The far-famed Judith went forth from Bethulia, taking as her
only escort a timid handmaiden, to act rather as a companion required
by her modesty, than as a champion to defend her weakness. She
enters the enemy's camp, is met by the sentinels, is arrested, and
made to give account of the object of her visit : yet amid these fear-
ful perils she remained undaunted. She passes onward through
the squadrons of soldiers, beholds the blood-stained weapons, the
pitiless countenances of the foe, but without fear or trembling or
blenching; nor can the sight of so many objects of terror change
the colour or the comeliness of her face. It was surely no small
thing for a weak and defenceless woman to pass amid so many
dangers, with her heart devoid of fear. At length she reaches
the tent of the cruel Holofernes, where she unsheathes the sword,
lays hold of him, strikes the blow, and severs his head from his
body. Great was her enterprise, dauntless her courage, yet it
was not excessive, for it was animated by a lively trust in God,
* Neque timeatis populum terras hujus, quia sicut panem ita eos possumus
devorare. Recessit ab eo omne prsesidium. Dominus nobiscum est, nolite
timere. Num. xiv. 9.
+ Ascendamus, et possideamus terrain, quoniam poterinius obtinere earn.
Num. xiij. 31.
74 GUIDE TO THE SPIRITUAL LIFE. \
which made her feel assured of the victory.* Nothing, then, was
wanting to this great heroine to render heroic the feat which she
performed for the defence of her country, its laws, and religion.
97. I pass by many other signal instances of Fortitude recorded
in the inspired pages, and will content myself with dwelling on
the conduct of the Machabean martyrs when brought before
King Antiochus, owing to their obedience to their religion, and
in order to bear witness to their holy faith ; and that it may
stand out in bolder relief before the reader's eyes, I will borrow
the very words which St Gregory of Nazianzus puts into the
mouths of these generous champions, as they were defying the
tyrant's rage. " Think not, cruel monster, to force us to yield.
We are the disciples of that Eleazar whose courage wearied thy
cruelty, as thou to thine own despite didst find. Our father
has, ere this, bravely struggled against thy ferocity, and has
worsted it ; his children will show the like courage in the fight.
The Priest has died a glorious death ; we, too, will lay down our
lives as Victims, and rivals of his valour. Think not to frighten
us with the multitude of thy tortures, for we are ready to sufier
far more than even thy cruelty can invent. Proud, haughty
tyrant ! do thy worst ; thy threats are powerless against men ready
to undergo all manner of tortures, and death itself in its most
frightful shape." t These generous champions, after having given
proof of a marvellous courage in defying the most horrible tor-
ments, and the cruel death that was already prepared for them,
turned to the executioners, not, indeed, to escape from such ter-
rible sufferings (as we have shown may be done in other cases,
without detracting from Fortitude), but, by a rare example of
courage, to provoke them to strike more fiercely, and to spur
* Apprehendit comam capitis ejus, et ait, Confirma me, Domine Deus, in
hac hora, et percussit bis cervicem ejus. Judith, x., et seq.
t Eleazari discipuli sumus, cujus tu fortitudinem perspectam, exploratam
habes. Pater prior decertavit, decertabunt postea filii. Abscessit sacerdos,
sequentur victimse. Multarum quidem rerum terrorem nobis injicere tentas ;
verum ad plura parati sumus. Quid autem nobis, vir superbe atque insolens,
minis istis tuis facies ? Quos cruciatus inferes ? Nihil his hominibus fortius,
qui ad quidvis perferendum prompto, et alacri sunt animo. Orat. 32, De
Machab.
DEGREES OF FORTITUDE. 75
them on to the fulfilment of their sanguinary purposes. " How
now, executioners ! wherefore do ye tarry ? Where are the fetters,
the brands, the hatchet? Here are our hands, our necks, our
breasts. Bind, strike, butcher us ! The beasts are too pitiful, the
flames too slow; let others more cruel be brought to devour
us. Redouble the heat of the fires which are to consume us.
Let all our torments be your choicest, and reserved for us alone."*
Thus did they speak ; and with the same undaunted courage
they all laid down even their lives amid the most atrocious suffer-
ings. A more illustrious instance of Fortitude cannot, to my
thinking, be found, or even imagined.
CHAPTER II.
DEGREES OF PERFECTION BELONGING TO FORTITUDE.
98, In beholding a likeness painted by the hand of a skilful
artist, we first, with a comprehensive glance, take in, and find
pleasure from, the whole subject; then, with increased gratification,
we study the perfection of the details, the beauty of the counten-
ance, the posture of the body, the arrangement of the limbs, the
folds of the dress, the naturalness of the gestures, the relief given
by the effects of light and shade to every portion. In like man-
ner, having in the foregoing Chapter cast a general and confused
glance at the lineaments of Fortitude, we now proceed to con-
sider the several degrees of the perfection wherewith it is adorned,
the integral portions, so to speak, of so beauteous a form ; not so
much for the pleasure of contemplating it, as for the fruit to be
gained by making it our own.
99. The first degree of Fortitude is to mortify every passion, to
keep under all our vices, to despise pleasure, and to practise every
* Quid cunctamini carnifices ? Quid moras nectitis ? Quid benignum, et
suave jussum exspectatis ? Ubi gladii? ubivincula? Festinationem require.
Ignis major accendatur ; acriores bestise, magisque actuosss producantur j ex-
quisitiora tormenta producantur ; sint omnia regia et magnifica.
'j^ GUIDE TO THE SPIRITUAL LIFE.
virtue with firmness and constancy. This is the view which Lac-
tantius takes, when, having recounted the labours of Hercules,
he concludes by saying : — " The labours of Hercules were, in-
deed, feats of prowess, but still they were the actions of a mere
man. For to slay the hydra, to strangle lions, to rout the Ama-
zons, to shoot the foul birds that wasted Arcadia, and his other
valiant deeds, were only works proper to a frail mortal, and hence
should not be too highly esteemed, as there is nothing, according
to Cicero's remark, but must yield to the force of arms. But to
conquer one's self, to control anger (which Hercules did not do),
belongs only to a man of eminent fortitude. Whoever does this,
not only do I put him on a par with heroes, but I regard him as
most like unto God." Lactantius adds, that the Roman Orator,
in tracing the portrait of the man he deemed most like unto
God, should not have omitted also his victory over lust, luxury,
love of gold, and whatever other unruly passion ; for, in good
sooth, he that overcomes a roaring lion is not to be deemed
braver than he who curbs his anger — that fierce untamable beast
which has its lurking in our innermost soul. He that brings
down the rapacious birds that pillage the fields, is surpassed by
him who keeps under the appetites which tyrannise over our
hearts : he that defeats a warlike Amazon, is inferior to him who
conquers lust, the sworn foe of chastity and honour.* In a word,
Lactantius, agreeing with the celebrated Roman Orator, lays down
that greater fortitude is shown in subduing the unruly inclinations
of our own souls, than in overcoming lions, tigers, monsters,
Amazons, and the most valiant antagonists which formed the
* Opera sunt ista fortis viri, hominis tamen. Ilia enim, quse vicit, fragilia
et mortalia fuerunt. Nulla enim tanta vis, ut ait Orator, quse non ferro de-
bilitari, frangique possit. At animum vincere, iracundiam cohibere, fortissimi
est, qu£e ille nee fecit umquam, nee potuit. Haec qui facit, non modo ego
eum cum summis viris comparo, sed simillimum Deo judico. (Cic. pro Marcel.)
Vellem adjecisset de libidine, luxuria, cupidate, insolentia, ut virtu tem ejus
impleret, quem similem Deo judicabat. Non enim fortior judicandus est qui
leonem, quam qui violentam in se inclusam feram superat iracundiam, aut qui
rapacissimas volucres dejicit, quam qui cupiditatesavidissimas coercet : aut qui
amazonem bellatricem, quam qui libidinem vincit, pudoris, et famse debella-
tricem. Lib. i., De Instit., cap. 9.
DEGREES OF FORTITUDE. jy
boast of the heroes of antiquity. And this is in perfect accord-
ance with what the Holy Ghost says : He that is slow to anger is
better than the mighty, and he that rukth his spirit, than he who
takes a city*
IOC. Nor is it fair to object here to what I have stated in the
foregoing Chapter, that to overcome the difficulties besetting the
path of virtue is ordinary fortitude, not that especial virtue which
shines resplendent among the Cardinal Virtues. Because, what I
there said applies to such difficulties as are of common occurrence
in the practice of the several virtues which have nothing arduous
in them. But if we come to speak of surmounting alFthe obstacles
that may be encountered in acquiring every virtue, in the detach-
ing one's self from every pleasure, in the uprooting of every vice,
this is an arduous and most difficult thing, which few attain to ;
hence it requires a cardinal and sturdy Fortitude. St Gregory the
Great says as much : — " What can be imagined that demands
more courage than to bring under subjection to the soul our
every unruly motion ? to bridle with all the energy of the spirit
every appetite of the flesh, to go counter to our self-will, to
despise all visible things, and to value nothing but what is un-
seen and heavenly? "t St Ambrose teaches the same doctrine.
"And in every deed," he writes "that alone is true Fortitude
whereby a man overcomes himself, checks anger, yields not to
the seductions of any pleasure, is not troubled by adversity, or
puffed up by prosperity; whereby he does not allow himself to be
tossed about by the ever-changing winds of human vicissitudes." f
loi. If, then, a man persevere for the space of many years,
until an extreme old age, in this continual self-denial, in a hard,
penitential, mortified course of life, he will give still greater proof
* Melior est patiens viro forti : et qui dominatur animo suo expugnatore
urbium. Prov. xvj. 32.
+ Quid fortius, quam omnes animi sui motus rationi subjicere, omnia caniis
desideria spiritfls virtute frsenare, proprias voluntates abjicere, contemptis
visibilibus, ea quae non videntur amare? In Psal. Poenit., Psal. 2.
X Re vera jure ea fortitudo vocatur, quando unusquisque se ipsum vincit,
iram continet, nullis illecebris emollitur, atque inflectitur, non adversis pertur-
batur, non extoUitur secundis, et quasi vento quodam variarum rerum non
circumfertur mutatione. De OfUciis, Lib. i., cap. 36.
78 GUIDE TO THE SPIRITUAL LIFE.
of his being thoroughly rooted in that Fortitude of which we are
discoursing ; since it is impossible to continue for any length of
time in an unwearying mortification of the spirit and the flesh,
without the powerful help of this robust virtue. And, in fact, St
Athanasius, in his Life of St Antony the Abbot, infers from this
constancy of his the greatness of his Fortitude, " You may gather
from this how great a servant of God Antony was, who, from
his childhood to decrepit old age, ever kept up the same fervour
and earnestness in his striving after perfection ; never yielding to
declining years in allowing himself more dainty food, never in-
dulging his waning vigour by clothing his worn-out body in softer
garments."*
I02. The next degree of Fortitude is to risk our life for the
spiritual or temporal welfare of our neighbours. Christ says.
Greater love thmi this no man hath, that he lay down his life for his
friend.\ Because, to lay down our life for the sake of others is a
most arduous thing, and, consequently, it is at once a token of
ardent love, and an act of great courage. This Charity and Forti-
tude are shown by those who devote themselves to the service of
the plague-stricken; thus exposing themselves to manifest peril of
taking the infection, and meeting their death. Such, too, are
they who go to preach the faith in distant and barbarous lands :
as St Francis Xavier, and countless others both before and after
him, who, in their zeal for extending the Kingdom of Christ by
the conquest of many souls, have crossed the stormy ocean on
their way to the New World, and were ever surrounded by count-
less perils of death, both by land and sea, as St Paul tells us
that he was himself J All these particular acts of Fortitude are
detailed by the Angelic Doctor, and, in general, he accounts it
* Et hinc coUigite, quantus vir Dei Antonius fuerit, qui ab adolescentia
usque ad tam grandem aetatem idem studium acre, promptumque in ascetica
servavit, nee senectuti lautiorem cibum desiderando succubuerit, nee amissis
corporis viribus indumentum mutaverit.
+ Majorem hac dilectionem nemo habet, ut animam suam ponat quis pro
amicis suis. Joan. xv. 13.
:}: In itineribus ssepe, periculis fluminum, periculis ex gentibus, periculis in
civitate, periculis in solitudine, periculis in mari, periculis in falsis fratribus.
II. ad Cor. xj. 26.
DEGREES OF FORTITUDE. 79
as one of the most illustrious deeds of this virtue to expose our-
selves to death for another's advantage.* Hence, too, he ranges
in the list of acts which give proof of a special fortitude, the con-
duct of a judge, or of any private person, who prefers the risk
of an imminent death to taking any part in the perversion of
justice.t
103. The third degree of Fortitude is to expose ourselves
courageously to martyrdom. If that person be brave who shrinks
not from the danger of death, braver far is he who quails not at its
presence, but goes forward fearlessly to meet it, especially for the
sublime end of witnessing to his fidelity to Christ, and to the holy
faith of Christ. Admirable herein was the courage of the holy
Martyr Ignatius, who, having been condemned to be devoured
by the beasts in the Roman Amphitheatre, writes as if he had
been going to a triumph :— " I earnestly long for the wild beasts
that await me, which I heartily desire may soon dispatch me ;
I will entice them to devour me wholly and suddenly, and not to
serve me as they have done some whom they were afraid to touch.
If they are unwilling to meddle with me, I will even compel
them to it, I will force them to devour me."$ " Let fire, or the
cross, wild beasts, or breaking of bones, loss of limbs, the shat-
tering in pieces of my whole body, and all the torments of the
devil come upon me, so I may but attain to Christ." §
104. Nor are the times nearer to us wanting in instances of the
* Fortitudo proprie est circa pericula mortis, qu^ est in bello ; sed circa
pericula cujuscumque alterius mortis fortis bene se habet, prsesertim quia at
cujuscumque mortis homo potest periculum subire propter virtutem ; puta cum
aliquis non refugit amico infirmanti obsequi propter timorem mortiferse infec-
tionis ; vel cum non refugit, itinerari ad aliquod pium negotium prosequen-
dum, propter timorem naufragii, vel latronum. 2, 2, qusest. 123, art. 5.
t Cum aliquis judex, vel etiam privata persona non recedit a justo judicio
timore gladii imminentis, vel cujuscumque periculi, etiam si sit mortiferum.
t Utinam, fruar bestiis, quae mihi sunt paratse, quas et oro mihi veloces esse
lad interitum, et ad supplicia, et allici ad comedendum me, ne sicut aliorum,
mon audeant corpus meum attingere. Quod si venire noluerint, ego vim faciam,
ego me ingeram ut devorer.
§ Ignis, crux, bestias, confractio ossium, membrorum divisio, et totius cor-
poris contritio, et tormenta diaboli in me veniant, tantiim ut Christo fruar.
S. Hieron. Lib. de Scriptor. Eccles.
8o GUIDE TO THE SPIRITUAL LIFE.
like fortitude. Bishop Fisher, Cardinal of the Holy Roman
Church, on arriving at the place of execution to which he had
been condemned by the wicked tyrant, Henry VIII., King of
England, on account of his constancy in making profession of
the true faith, coming in sight of the stern countenance of the
executioner, and the glitter of his axe, far from moaning ox com-
plaining, or flinching, was filled with a heavenly joy, and in-
toning with a loud voice the hymn of thanksgiving and triumph,
the Te Deum, he showed thereby that he had attained the term of
all his desires.'"" Many others, also, have there been, who, amid
the flames, have taken up live coals and placed them on their
heads, glorying in their torments ; or who, disengaging themselves
from the hands of their executioners, have rushed headlong into
the flames, eager to lay down their lives for Him who had
given His life for them. Let the Scsevolas and the Horatii, let
Curtius, and those others so famed in Roman story as heroes of
fortitude, come from their graves and tell us whether there ever
was kindled in their breasts such readiness, such longing, such
eager impatience to meet death for the passing glory of the world,
as animated these and thousands of other heroes of Holy Church,
who laid down their lives for the true glory of God.
105. The fourth degree of Fortitude is to bear patiently with
serious evils in unlooked for vicissitudes ; for, as Aristotle says,
he is truly a brave man who is undaunted in the presence of
death, or of other serious casualties, when happening unexpect-
edly,t since it is these unforeseen emergencies which show that
the soul is grounded in that habit of imperturbability wherein the
virtue of Fortitude consists. St Thomas accounts for this by
saying, that a habit works just like nature,:}: and in sudden emer-
gencies there is no time to reflect, to take thought beforehand,
or make provision against the evils that have surprised us ; and
then we either act imperfectly by the instinct of nature, or we act
virtuously by the force of our habit. Hence, if we perform acts of
* Thom. Bosius. De Signis Ecclesise, lib. i,, cap. 22, A.D. 1534.
•f Is homo fortis proprie dicitur, qui circa honestam mortem, et ea omnia,
quje repente eveniunt, et afferunt illam, imperterritus est. Ethic, lib. iij.
t Habitus agit in modum naturae.
DEGREES OF FORTITUDE. 8i
Fortitude, we give proof that we have attained both the habit
and the virtue.
1 06. The fifth degree of Fortitude is to undergo formidable
evils with pleasure. This is the heroic degree of this virtue ; for,
as is well known, heroism consists in doing with ease and delight
what is most arduous in virtue. The Angelic Doctor distinguishes
two delectations — one which is felt in the body, the other which is
experienced in the soul* Now, it is certain that amid scourges,
axes, swords, furnaces, and flames, there can be no bodily delecta-
tion ; — this cannot co-exist with deadly pain : — but there may be
joy in the soul of one who is glad to suffer for the honour of its
Divine Lord. Such was the case with Eleazar, who, in the midst
of torments, said, " I now endure soce pains in body, but in soul
am well content to suffer these things, because I fear Thee, O my
God."t So, too, with the holy Martyr Vincent, of whom St
Augustine says, " Such was the cruelty wherewith they tortured
the limbs of this martyr, and such the calm and cheerfulness of
which he gave proof in his words, that one might have fancied
that one person was undergoing these atrocious torments, and
another different person was speaking with so joyous a counten-
ance." % St Tiburtius also said that, while walking barefoot on
a pavement covered with live coals, he seemed to himself to
be passing over a soft bed of flowers. And, besides these, there
are thousands upon thousands enrolled by Holy Church in the
catalogue of her heroes, who, amid the most appalling torments,
praised and blessed God, and who, by the gladness they showed
in their countenances, and the high-mindedness of which their
words gave sign, were a torment to their torturers themselves.
107. But what may well seem more extraordinary still is, that
in these heroic souls, the joy at suffering for God's sake became so
* Qusest. cit., art. 8.
+ Duros corporis sustineo dolores ; secundum animam vero, propter timorem
tuum libenter hsec patior. II. Mach. vj. 30.
X Tanta grassabatur crudelitas in martyris corpora, et tanta tranquillitas
proferebatur in voce, tantaque poenarum asperitas sseviebat in membris, ut
miro modo putares, Vincentio patiente, alium loquentem non torqueri. Serm.
I, De Mart. Vincent.
VOL. III. F
82 GUIDE TO THE SPIRITUAL LIFE.
intense that they were insensible to their sufferings ; or, if sensible
to them, their torments were changed into an agreeable delight ;
as was the t:ase with the Apostles, to whom the suffering much
ignominy occasioned not grief, but gladness.* Among countless
instances which I might allege, I select one more admirable than
any other, as being that of a mere boy of tender years.f A young
Spaniard called John, a native of Medina del Campo, was, at the
age of twelve, made a slave by the Indians of Malabar, and given
as a present to their King, who, on discovering the amiable char-
acter and the gentle disposition of his captive, conceived a great
affection for him, — an affection, however, most wicked and more
ruinous far to its object than the most deadly hate ; because this
love induced the King to leave no artifice, no wiles untried, in
order to withdraw the boy from the holy faith, and to win him
over to the errors of the Koran. The first attempts made to
overcome the constancy of the youth were splendid promises,
especially that of giving to him in marriage the royal princess, a
maiden of singular beauty; and in order to render him enamoured
of her, she was made to appear before the young Spaniard decked
out in all her most costly apparel. But finding that this first scheme
availed not to shake the constancy of the young man, the King
betook himself to threats, holding out to his captive the prospect
of the most frightful torments, unless he yielded to his wishes.
As the noble-hearted Christian showed his readiness to suffer every-
thing rather than to turn rebel and traitor to his God, these
menaces were at length put into execution. The barbarian
ordered that the fi.ngers of the youth should first be chopped off
in small pieces, then his hands, then the arms and feet ; and thus
all the limbs were cut off little by little, with tortures so much the
more cruel as they were more prolonged. And as the executioners,
in fulfilling such cruel orders, implored the martyr, from time to
time, to have pity on himself, and to renounce Christ, the occa-
, sion, as they said, of such frightful torments to him, he replied,
with a cheerful countenance and a clear voice, that he had never yet
* Ibant gaudentes a conspectu concilii : quoniam digni habiti sunt pro
nomine Jesu contumeliam pati. Act. v. 41 .
+ Thom. Bosius. De Signis Ecclesiae, lib. xi., cap. i., n. 6, a.d. 1576.
MEANS TO ACQUIRE FORTITUDE. 83
tasted such heartfelt joy, or so great sweetness of spirit. He had
never wished for them to do otherwise than increase his tortures, as
by so doing they could only heighten his consolations. Thus did
this brave youth yield his soul to his Redeemer, I know not
whether to say in unspeakable agonies, or in rapturous joys.
CHAPTER III.
MEANS OF ACQUIRING THE VIRTUE OF FORTITUDE.
108. The first means is to ask it of God. This, it is true, is a
universal means, since every virtue must needs be the gift of the
Giver of all good ;* but it is no less true that it is a special means
for acquiring the virtue of Fortitude, both because it is a tree
bearing many spiritual fruits, and which cannot grow in the soil
of our frail nature unless it be planted there by the Heavenly
Husbandman with His own hands; and because God Himself
declares, by the mouth of the Psalmist, " Have recourse to Me in
the time of tribulation and of great affliction. I will give thee
Fortitude by which thou mayest escape from them, and I Myself
shall be glorified." t And elsewhere, " By hoping in God, I shall
rid my heart from whatever evil man can do to me." % And so
too, " Be Thou, O Lord, protector of my Hfe, that I may not
fear; that 1 may walk in dread of no man."§ And, in another place,
" If whole armies rise up and wage war against me, my heart shall
trust in Thee, O God, and shall not fear their assaults." || And
again, " I will love Thee, my God, for Thou art my fortitude, my
strength, my refuge, and my dehverer." t And again, " The Lord
* Omne datum optimum, et omne donuih perfectum desursum est, descen-
dens a Patre luminum. Jac. i. 17. h
\ Invoca me in die tribulationis : eruam te, et honorificabis me. Psal. xlix. 15.
X In Deo speravi, non timebo quid faciat mihi caro. Psal. Iv. 5.
§ Dominus protector vitse mese : a quo trepidabo? Psal. xxvj. i.
II Si consistant adversum me castra, non timebit cor meum : si exurgat
adversum me prselium, in hoc ego sperabo. Ibid., 3, 4.
\ Diligam te, Domine, fortitude mea; Dominus firmamentum meum, et
refugium meum, et liberator mens. Psal. xvij. 8.
84 GUIDE TO THE SPIRITUAL LIFE.
is the Fortitude of His people." * Once more, '' Be Thou, O Lord,
the guardian of my Fortitude, because Thou art He that holds me
from falling." t St Augustine ably concludes from these passages
that in times of sore trial our prayers should be addressed to God,
from Whom comes our Fortitude, and in Whom we may find rest
in our toils, and solace in our grief.J
109. Another means is to foresee hardships and trials, and to wel-
come them beforehand, as through this conduct, fear gradually wears
away, and even when difficulties occur which we have not expected
or prepared for, we meet them undauntedly. The Angelic Doctor
teaches that a long and frequent previous consideration of evils,
in order to meet them with firmness of soul, is profitable to all,
but especially to such as have not yet acquired the habit of Forti-
tude. § St Ambrose most ably sets forth, and places beyond all
doubt, the great utility of this means : " It belongs to a brave
man not to shun the thought of serious misfortunes when they
are imminent, but to forecast them in his mind, as from some
high watch-tower, so as to descry them from afar ere they
come upon us, and by means of a prudent foresight go forth to
meet them ; lest we be reduced to say, I am come to this plight
from not believing that such misfortunes could possibly befall me.
In a word, unless we forecast misfortune, it comes on us un-
awares and overwhelms us. As in war, there is no withstanding a
foe who takes us by surprise, and finds us unprepared for the
battle, so that we must needs yield to his arms ; in like manner,
a soul that is not prepared by the prevision of evil, is far more
easily overwhelmed.]!
* Dominus fortitude plebis suae. Psal. xxvij. 8.
+ Fortitudinem meam ad te custodiam : quia Deus susceptor meus es.
Psal. Iviij. 10.
+ Fortitudo tua Deus sit ; firmitas tua Deus sit ; exoratio tua ipse sit, laus
tua ipse sit ; in quo requiescas ipse sit ; adjutoiium cum laboras, ipse sit. In
Psal. xxxij.
' § Potest autem aliquis etiam qui habitu fortitudinis caret, ex diuturna prae-
meditatione animum suum contra pericula prseparare, qua etiam praeparatione
fortis utitur, cum tempus adest. 2, 2, quasst. 120, art. 9.
II Fortis ergo est viri, non dissimulare cum aliquid immineat ; sed praeten-
dere, et tamquam explorare de specula quadam mentis, et obviare cogitatione
provida rebus futuris ; ne forte dicat postea ; Ideo in ista incidi, quia non ar-
MEANS TO ACQUIRE FORTITUDE. 85
no. The reason of this is, that the fear against which Fortitude
arms us is a passion of the sensitive appetite, which is in depend-
ence on the imagination, so far forth as this represents some
object as prejudicial, hurtful, and unsuited to our nature, and so it
is felt keenly by this base passion. But when a man forecasts
the evils that may befall him, and by supernatural considerations
is enabled to discover how useful, advantageous, and suitable they
are, at least to reasonable nature, he forms a wholly different
notion of it, which, far from exciting emotions of fear, awakens
feelings of delight and pleasure ; as was the case with the heroic
men whom we have lately been mentioning. The reader may
learn from this how necessary it is to look forward to the trials
and difficulties which may happen to us ; and this we should do
especially while conversing with God in prayer; and, moreover,
to convince ourselves by the teaching of divine faith how whole-
some and advantageous they are to our souls, so that when the
time of trial comes we may not be downcast, but receive all with
courage and calmness.
III. A third means is to accustom ourselves to bear bravely
the slight evil which may fall to our lot day by day ; as hereby the
soul ever increases in the firmness which is necessary to it under
great trials. Clement of Alexandria says, that a rational person,
who is ever in readiness to check the craven, fearful emotions of
his heart by this practice of mortification, is sure to attain the
very perfection of Fortitude." On the same account, we must
not place reliance on the desires which certain unmortified per-
sons express, of undergoing great sufferings, such as being called to
martyrdom, enduring scoffs, injuries, insults, calumnies, scorn, and
outrage ; for he who is weak in bearing with slight evils, will surely
fail in courage when he has to face those which are serious and
really formidable.
bitrabar posse evenire. Denique nisi explorentur adversa, cito occupant. Ut
m bello improviso hostis vix sustinetur, et si imparatos inveniat, facile op-
primit ; ita animum mala inexplorata plus frangunt. Lib. i. De Off., cap. 38.
* Ei qui est cognitione prseditus, una cum cognitione augetur perfectio for-
titudinis ex vita exercitatione, quae est semper meditata vincere motus animi.
Strom. 7.
86 GUIDE TO THE SPIRITUAL LIFE. m
112. A fourth means is frequently to ponder the Fortitude
wherewith Jesus Christ went forth to meet suffering, torments, and
death. When our Redeemer heard the approach of the armed
band which was being led on by the traitor Apostle, He did not flee
to avoid capture, nor did He hide Himself from His enemies who
were thirsting for His Blood ; but turning to the three Apostles
whom He had taken with Him, He said, " Arise ! he that is to
betray me is at hand. Let us go forward to meet scourging, suf-
fering, the cross, and death." * St Peter expressly mentions that
Jesus so readily accepted, and so undauntedly bore with, the
most bitter tortures of His passion, in order to set an example of
Fortitude, and to spur us on to imitate it.t This Fortitude of
our Saviour, in undergoing such atrocious sufferings, is what has
encouraged so many youths of weakly complection, so many of the
frail sex, so many children of tender years, so many aged persons
at the close of life ; making them dauntless in the midst of swords,
scourges, red-hot plates of metal, iron combs, wheels, axes, and
countless other most cruel modes of torture ; even, at times,
causing them to rejoice, to shout for gladness, and to triumph
amid the most frightful and appalling torments. With Christ
Crucified before their eyes, these generous souls feared not the
threats of tyrants, the fierce look of the torturers, the terrible sight
of the sufferings borne by others.
113. Jerome Osorius relates | that Gonsalvez Vasquez, a man
of noble character, a Moor by race, and a Mohammedan by re-
ligious profession, having discovered the falsehood of his sect,
embraced the faith of Jesus Christ. After his conversion, he
was taken prisoner while on a voyage at sea, and by a piece
of bad — shall I say, of good? — fortune, was made a slave by
the Saracens. They being exceedingly incensed against him
for having renounced the impious superstition of their false
Prophet, resolved to avenge the slight thus put upon him by the
most cruel tortures their ferocity could devise. They made him
■* Surgite, eamus, ecce qui me tradet, prope est. Marc. xiv. 42.
t Christus passus est pro nobis, vobis relinquens exemplum, ut sequamini
vestigia ejus. I. Pet. ij. 21.
X De Reb. Emanuel. Reg. Lusit., lib. x.
MEANS TO ACQUIRE FORTITUDE. 87
undergo a twofold martyrdom — once in the person of his son, the
second time in his own person. They brought the innocent babe
into his presence, and tore it piecemeal under his very eyes ; while
he, having steeled his heart by recalHng to mind the sufferings of
Christ, not only remained unmoved by a sight so horrible for a
father to behold, but made use of the remembrance of our Blessed
Lord's Passion to animate his child to suffer bravely for a Saviour's
love. After having thus butchered the son, they proceeded to
deprive the father of the little life that remained in him. They
bound him to a post, and scourged him so unmercifully, that his
whole body was one uninterrupted wound; then for two whole days
they gashed it by slow degrees, in order that he might die a linger-
ing death, or rather, that before expiring, he might suffer the tortures
of many deaths. In the meantime, as we learn from the historian,
he never ceased calling upon the sweet Name of Jesus, and pro-
testing that nothing. more glorious could befall him than to die in
torments for the love of Him Who for our redemption had en-
dured the torments of the Cross. ^ His barbarous executioners,
furious at hearing him continually repeat that holy Name, so
hateful to their ears, and mention the Cross and sufferings of
which they understood nothing, tore out his tongue. Being thus
hindered from manifesting what was so deeply graven on his
mind and heart by word of mouth, he continued to give outward
sign of it by the expression of his countenance and the motion of
his eyes. Thus keeping the Passion of Christ before his mind, he
breathed out his happy soul.
T14. In a word, Jesus Christ was called by the Angels who
came to receive Him on His triumphant entry into the Heavenly
Kingdom, The Lord mighty and strong, the Lord strong in battle.^
And He imparts Fortitude to every one of His faithful followers
who bear in mind the great courage wherewith He endured the
torments of His most bitter Passion,
* Neque enim sibi carhis in hac vita munus concedi potuisse, dicebat, quam
pro illius nomine qui tantos in cruce pro generis humani salute cruciatus
pertulisset, vitam insigni cruciatu profundere.
f Attollite portas, principes, vestras, et elevamini portse aetemales, et in-
troibit rex glorise. Quis est iste rex glorias ? Dominus fortis et potens, Do-
minus potens in prgelio. Psal. xxiij. 7.
88 GUIDE TO THE SPIRITUAL LIFE.
115. The fifth means is an ardent love of God. This it was
which rendered the Apostle so dauntless and firm amid his suffer-
ings ; which taught him to despise tribulations, distress, famine,
nakedness, persecution, perils, the sword ; which helped him to
overcome, as he himself bears witness, the most frightful evils
that can befall mortal man.* For, as St Augustine aptly observes,
there is nothing so hard, so indomitable, so intractable, as not to
be melted by the flames of love. The soul borne aloft on the
stainless wings of divine love, unscathed by the most barbarous
torments, rises admirably to God and to His sweet embrace. It
must needs be so, if we are unwilling to admit that God allows the
lovers of gold, of worldly glory, of women, to show more Fortitude
in suffering than they whose hearts are fixed on love of Him ; though
of a truth the impulse which urges on the former is, properly speak-
ing, not real love, but what may truly be called vile passion. f The
holy Doctor is moved to make this remark, because we daily see
the hardships with which foolish lovers will put up for the sake of
a beautiful face ; what risks to life and limb soldiers are ready to
run when drawn on by the prospect of a fleeting glory; the
dangers by sea and land which merchants are willing to brave in
their anxiety to acquire wealth. Now, if the attachment to these
frail and transient goods, which in itself is a passion that argues
want of strength, can inspire the human heart with such fortitude,
how much more will not this be effected by the love of God,
which is a true love, a pure love, a love for an object of infinite
value; and hence mighty to steel our hearts against all evils, how-
ever formidable they may be.
■ 116. On this account, does St Leo the Great, in his discourse
on the martyrdom of St Laurence, ascribe to the love of God
* Quis nos separabit a caritate Christi ? tribulatio ? an angustia? an fames?
an nuditas? an periculum ? an persecutio? an gladius? . . . Sed in his omni-
bus superamus propter eum, qui dilexit nos. — Ad Rom. viij. 35, 37.
f, Nihil est tam durum atque ferreum quod non amoris igne vincatur, quo
cum se anima rapit in Deum, super omnem carnificinam libera, et admiranda
volabit pennis pulcherrimis, et integerrimis, quibus ad Dei complexum amor
castus innititur, nisi vero amatores auri, amatores laudis, amatores foemina-
rum amatoribus suis Deus sinat esse fortiores ; cum ille non amor, sed con-
gruentius cupiditas, vel libido nominetur. Lib, de Morib. Eccles., cap. 22.
PRACTICAL SUGGESTIONS. 89
which was enkindled within him the fortitude wherewith the
martyr lay on a red-hot gridiron as if it had been a bed of roses,
mocked his executioners, and defied the tyrant ; and so far from
striking terror into the beholders by the atrocity of his sufferings,
encouraged them by his constancy to undergo martyrdom them-
selves.*
117. Should the reader be curious to learn how it is that
fervent charity inspires the loving soul with so great fortitude in
suffering, we may briefly account for it as follows : — The fear of evil
springs from self-love ; it is because we are intensely fond of our-
selves that we greatly dread whatever may harm us. If, then, the
ardent love of God predominate over love of self, and keep it in
check, the fear which we have of evil coming upon us is diminished,
and we become strengthened to. endure hardship and dangers.
A great love, therefore, is necessary for all who wish to attain
the virtue of Fortitude.
CHAPTER IV.
PRACTICAL HINTS TO DIRECTORS ON THE PRESENT MATTER.
118. First suggestion. The Director must be on his guard
against mistakes, lest otherwise he account as pure gold that
which is only base metal ; I mean, lest he esteem every instance
of fearlessness under evil to be an effect of the virtue of Fortitude;
for, as Pope St Gregory observes, there is one Fortitude which is a
vice, and another Fortitude which is a virtue, — the latter belongs
to the just, the former to the reprobate. The same Saint goes on
to say that the Fortitude of the just consists in their chastising
their own bodies, denying themselves the pleasures to which they
* Quam gloriosa polleret dignitate, etiam persecutores ejus sentire potue-
rant, cum admirabilis ilia animi fortitude de Christi principaliter amore con-
creta, non solum ipsis non cederet, sed etiam alios exemplo suae tolerantise
roboraret. Serm. de S. Laurentio.
90 GUIDE TO THE SPIRITUAL LIFE.
are inclined, renouncing the comforts of the present life, seeking
after hardships in this world for the sake of eternal rewards,
despising the allurements of earthly prosperity, overcoming the
fear of adversity whenever it presents itself to assail our hearts.
But the fortitude of the reprobate is to love unceasingly the fleet-
ing goods of this life, to grow hardened and stubborn under the
strokes of God's justice, to cling to their attachments to temporal
things in spite of adversity and disaster, to strive after fame even
with risk to health and life, to make war against the virtuous con-
duct of the just, not only by evil words and the wickedness of
their own conversation, but at times even by open violence ; to
put all their trust in themselves, and every day, with a hateful
perseverance, to continue their headlong career in a course of
crime.*
119. To be brief, the holy Doctor aptly concludes by saying,
that though worldlings subject themselves to hardships, yet because
these are either not good in themselves, or are not undergone for
a virtuous purpose, the fortitude of such is sinful, and serves no
end but to lead them to perdition. The Director should there-
fore examine for what end his penitent puts up with hardships,
so as to gather therefrom whether the fortitude displayed be good
or evil. If the penitent, without flinching, undertake arduous
and painful things, either out of love of God, or for the sake of
virtue, or through a desire of eternal glory, his fortitude is virtuous
and holy. But, if he subject himself to hardship for earthly ends,
or under the impulse of some inordinate passion, his fortitude
must be reckoned as a vice.
120. In this latter case the Director will strive to engage those
* Alia justorum, alia est fortitudo reproborum. Justorum quippe fortitude
est carnem vincere, propriis voluptatibus contraire ; delectationem vitse prae-
sentis extinguere ; hujus mundi aspera, pro seternis prtemiis amare ; prospe-
ritatis blandimenta contemnere ; adversitatis metum in corde superare. Re-
proborum vero fortitudo est, transitoria sine cessatione diligere, contra
flagella conditoris insensibiliter perdurare, ab amore rerum teinporalium nee
adversitate quiescere ; ad inanem gloriam etiam cum vitse detrimento per-
venire, malitise augmenta acquirere, bonorum vitam non solum verbis, ac
moribus, sed etiam gladiis impugnare ; in semetipsis spem ponere, iniquita-
tem quotidie sine ullo desiderii defectu perpetrare. Moral., lib. vij., cap. 8.
PRACTICAL SUGGESTIONS. 91
that waste their natural fortitude on vile and worthless objects, to
turn it to things supernatural and divine. If from God's second-
ing his endeavours, he should succeed in this object, he will soon
change them from the sinners they now are, into men who are
really saints. He may find, for instance, one who, for the sake
of worldly fame, is constant and firm in endurance ; one who, for
love of glory, shrinks not from risking even his life : let us en-
deavour to turn this strong passion in the direction of God's glory,
and we shall soon change such a penitent into a man of eminent
virtue. Thus St Ignatius Loyola, in his eagerness for military
distinction, exposed his life to all manner of perils with a view to
obtain the reputation of a valiant soldier. But after having turned
his generous passion to God, what daring and vast enterprises
did he not achieve for the greater glory of God ! Should a Con-
fessor meet with one who is enslaved by the love of women, to
indulge which he fears not to undertake great labours, the Direc-
tor's object must be to make God the centre of this strong affec-
tion, and he will before long have a man of eminent sanctity.
Thus Raymond Lully, who at one time seemed beside himself
through his love for women, turned himself to the wiser folly of
divine love, and performed wonders in the service of his well-
beloved Lord. If the Director meet with any who are absorbed
in amassing wealth and possessions, and who, for filthy lucre's
sake, spend their days amid numberless privations, let him endeav-
our to engage them to give to this sordid passion for its object,
the acquirement of the means of relieving the poor and enhancing
the splendour of divine worship, and he will soon change them
into men of extraordinary piety. So, too, another who with
incessant study exhausts his brains over his books, in the hope of
temporal advancement, if he can be induced to apply this intense
industry to the profit of his neighbour and to the cause of Holy
Ghurch, will sanctify his learned toils. And one who wastes
his days in long and anxious waiting in the antechambers of the
great, hoping for the chance of winning their favour, may by
spending as much time in Church to obtain the blessing of the
Most High, sanctify his unwearying assiduity of purpose. By these
means, fortitude, which was but a vice, will gain the lustre of
02 GUIDE TO THE SPIRITUAL LIFE.
. . 1
virtue, and becoming meritorious instead of abominable, will be '
most pleasing in the eyes of our Almighty Creator.
121. Second suggestion. We have said that boldness in
attacking whatever is the cause of great evils, in order to ward
them off, is a part of the virtue of Fortitude, but only when it is
under the guidance of this virtue; for, in the contrary supposition,
it degenerates into rashness, as the Angelic Doctor teaches.*
We read in the second Book of Machabees, that Joseph and
Azarias, hearing of the glorious victories won by Judas, Jonathan,
and Simon, inflamed with a desire of the like glory, went forth to
encounter the foe, but were routed with an immense slaughter of
their troops ; because, as the inspired text tells us, when they
formed the design of making a bold attack upon the enemy, they
were not careful to allow their boldness to be regulated by the
advice of Judas and their brethern.t And moreover, these men
came not of the seed of those by whose hand deliverance was given
to Israel; % their bravery was rash and imperfect, and they
knew not how to bring their military daring under the dictates of
prudence. The like is related in the same Book of certain Priests,
who, desiring to share their valour, were slain in battle ; and
the reason was, that they went to fight without taking advice. §
122. The Director will meet with venturesome persons who,
like those whom we have just instanced, seem endowed with
great Fortitude, because they are eager for arduous enterprises ;
yet they neglect the dictates of prudence and moderation. He
will fall in with women who, having read that certain female
saints have founded convents, and subjected them to austere and
rigid rules, will fancy that they have a will to do the like. He
will find men who, reading the accounts of the heroic deeds of
those illustrious servants of God who went forth to carry the
* Fortitude moderatur audaciam qua aggreditur terribilia sub spe alicujus
boni. 2, 2, qusest. 141, art. 3.
+ Facta est plaga magna in populo, quia non audierunt Judam et fratres
ejus, existimantes fortiter se facturos.
X Ipsi autem non erant de semine virorum illorum, per quos salus facta
est in Israel. I. Mach. v. 61, 62.
§ In ilia die ceciderunt sacerdotes in bello, dum volunt fortiter facere,
dum sine consilio exeunt in prtelium. I. Mach. v. 67.
PRACTICAL SUGGESTIONS. 93
Gospel to barbarous races, and some of whom watered the heavenly-
seed with their blood, would be glad to do likewise ; or again, he
will meet with some that, having perused the description of the
solitary life led by Anchorets in woods and caverns, who fed
themselves on wild roots alone, are eager to imitate them. But
they have neither aptitude nor spirit for such great undertakings;
and even had they the spirit, they are wholly without the means.
To such the Director may reply, that they are not of the seed of
those men ; that their stature is not equal to that of those saintly
heroes ; that whatever fortitude God has gifted them with, should
be employed in overcoming themselves, in mortifying their pas-
sions, in withstanding the temptations of their infernal foe, and
in smoothing down the obstacles to perfection they meet with in
the state to which God has called them ; that by so doing, they
will have enough to think of, without dreaming of undertakings
which are far beyond their powers.
123. Third suggestion. The Director will bear in mind that
women stand in pecuHar need of the virtue of Fortitude, as being
naturally of a timid, frail and pusillanimous disposition, and
because, when they are not upheld by this robust virtue, they are
soon stranded on the voyage to perfection. He will meet many
women who enter fervently on a devout life, but he will find few
who make any considerable progress therein. The slightest
persecution, some trifling human respect, suffices to make their
courage ooze out and their ardour cool. It will therefore be the
part of the Director to establish them in this virtue by the means
indicated in the foregoing Chapter, — and especially after having
grounded them in a holy fear, to set them on the path of love
and confidence in God. I have, I know, remarked above that
their sex is very subject to fear, still it is also greatly under the
influence of love ; hence, if this latter strike root in their heart, it
will moderate the other abject and cowardly passion, and render
them steadfast in God's service. He may further observe, that
those women whom God has chosen for great and arduous works,
as St Catharine of Sienna, St Teresa, and others of that class,
were first inflamed with an extraordinary love for God by means
of a multitude of heavenly favours vouchsafed to them from
94 GUIDE TO THE SPIRITUAL LIFE,
above ; and were fitted by this love for their arduous under-
taking. He will therefore pursue the like course with them, in
order to strengthen them against timidity, faint-heartedness, and
pusillanimity ; so that they may not stop short in the path of
perfection, but ever make greater progress therein.
ARTICLE IV.
The Fourth Cardinal Virtue, which is lemperance.
CHAPTER I.
DEFINITION OF TEMPERANCE SO FAR FORTH AS IT IS A
CARDINAL VIRTUE.
124. The Angelic Doctor treats of Temperance, as we have here
tofore treated of Fortitude ; and as we said concerning Fortitude
that it may be taken in a wide and in a more restricted sense,!
so too does St Thomas make the like remark with respect to
Temperance. By Temperance may be meant a certain moderation
which reason enjoins upon our passions and upon all our actions,
■ — and in this sense it is a general virtue, which has a share in the
practice of every virtue ; for without this rational moderateness,
no virtue can subsist. And it is of Temperance in this wide sense
that St Augustine speaks when he says that it belongs to Temper-
ance to keep ourselves unspotted in God's sight* As is obvious,
the holy Doctor here includes all the virtues under the name of
Temperance, since they are all needed for the maintenance of spot-
less purity. We may also, by the name of temperance, mean a cer-
tain particular moderation in the use of things that most excite
our sensuality, and have a great power to seduce reason by their
* Ad temperantiam pertinet, Deo se integrum, incorruptumque servare.
DEFINITION OF TEMPERANCE. 95
sensible attractions, and to make it deviate from the right path.
In (this latter sense, it is a special virtue, which ranks in the
fourth place among the Cardinal Virtues.* It is to Temperance in
this sense that we intend to devote the present Article.
125. But to go to the very foundations of our present sub-
ject-matter, it must be known that the sensual appetite in man
(which is also called concupiscence) has for the sole object of its
interior acts and motions, sensible good and sensible evil; that
through its excessive shrinking from pain, and its eager desire
of pleasure, it has great power to make reason swerve from the
right course. Hence reason stands in need of two virtues to
enable it to keep in check this unruly steed, which is over-apt
to be immoderately frightened at sensible pain, and to pursue
after pleasure with too much eagerness. Fortitude is a virtue
by which reason keeps down fear, prevents the terror-stricken
will from going astray, and steadies it in a virtuous course ; as
we have hitherto been explaining. The second of these two
virtues is Temperance, which holds in check our fiery animal
nature, in order that the will may not yield to the allurements of
sensual pleasure, nor be immoderately attracted to it.
126. We may further repeat that, among sensible pleasures,
some are more vehement and intense than others. The most
intense are those which regard the sense of touch, by means of
food and drink, and other sensual gratifications, as these spring
more directly from man's animal nature ; the former as serving
to the perpetuation of the individual, the latter of the race. The
pleasures which affect the senses of sight, hearing, and smell, are
much less intense, for they are less necessary to the preservation
of the individual and of the species. Whence it follows, that to
Temperance, inasmuch as it is a Cardinal Virtue, it belongs in
the first place to moderate the more intense gratifications of con-
* Nomen intemperantiae, dupliciter accipi potest. Uno modo secundum
communitatem suse significationis, et sic temperantia non est virtus specialis,
sed generalis, quia nomen temperantiee significat quamdam temperiem, scili-
cet moderationem, quam ratio ponit in humanis operationibus, et passionibus.
. Si vero consideretur antonomastice temperantia, secundum quod refr^^nat
appetitum ab his, quae maxime alliciunt hominem, sic est specialis virtus,
utpote habens specialem materiam. 2, 2, qusest. 142, art. 2.
96 GUIDE TO THE SPIRITUAL LIFE.
cupiscence, and secondly, to keep in check those which have
less intensity. We must also bear in mind that among sensible
pleasures those are vicious, and hence subject to the control of
Temperance, which are inordinate ; that is, not conformable with
the dictates of reason ; for if conformable to this, they are rather
to be deemed virtuous, as helping reason to an easier and more
expeditious attainment of its praiseworthy ends.
127. This being so, Temperance, as a Cardinal Virtue, may be
defined a habit which inclines us to moderate our concupiscence,
mainly in regard of those pleasures of the sense of touch, which
are connected with food and drink, and the animal appetites ;
and secondarily, with respect to the gratification of the other
senses. This is wholly borrowed from St Thomas,* who on this
point takes the same view as St Augustine. This Saint defines
Temperance to be an affection which restrains and withholds the
sensitive appetite from the objects of its brutish cravings :t such
as are the gratifications resulting from excess in eating or drink-
ing, and from every unchaste and unlawful indulgence.
128. St Bernard was eminent for this virtue, and for his care in
denying himself the slightest approach to unchaste pleasure ; for,
when tempted by abandoned women, both in public resorts and
in his own home, he always repelled them with heroic constancy.
He was eminent also in caution regarding the gratification of the
palate; for by his rigorous abstinence he attained not only the power
of keeping it in check, but was quite insensible to it : as appeared
when, without noticing what he was doing, he drank a cup full of
oil, not distinguishing it from an ordinary and common beverage.
But let us hearken to what he himself has left on record concern-
ing his own temperance, for we can have no more reliable and
authoritative witness: — "I abstain from wine," he writes, " because
we learn from the Apostle that in wine lust lies concealed ; or if
I am ailing, I take some little, according to the advice of the
same Apostle. I abstain from eating meat, lest while giving too
much nutriment to the flesh, it should also nourish the hateful vices
* 2, 2, quaest. 142, art. 3-5.
+ Temperantia est affectio coercens, et cohibens appetitum ab his, quse
turpiter appetuntur. Lib. de Moiib. EccL, cap. 19.
DEFINITION OF TEMPERANCE. gj
of the flesh. I endeavour to eat sparingly of bread, lest the
stomach being overcharged, I might find it painful to remain in
prayer and might soon weary of it, and lest the prophet reproach
me for having eaten so much food as to be unable to take any
more. Lastly, I am on my guard against drinking even water
in great quantity, lest the fulness of the belly should prove an
incentive to lust." * We may perceive by this, how heroic was the
temperance of this great Saint, who, not content with keeping in
check the gratification which naturally follows on meat and drink,
made use of coarse food, and of an insipid kind of drink, in
order to thwart and positively mortify his taste, and thus he
attained to the extinction of that far more abominable pleasure
which is mortal poison to the soul.
129. There is a remarkable example of Temperance related
in the Lives of the Fathers of the Desert, which certain holy
Monks gave to another ancient Monk, f They had come to
visit him in his cell with a view to be consoled by him in the
spirit. Their good host received them with great hospitality and
cheerfulness, and at once prepared for their bodily refreshment a
dish of lentils. The holy guests, before sitting down to their
meal, said one to another, " Let us pray, and give the spirit its
refreshment before taking that of the body ; " and forthwith they
began to chaunt the Psalms of David. They continued their praises
of God until they had completed the Psalter. They next began
to read the Prophets, and being wholly absorbed in these sacred
lessons and their devout psalmody, they thus spent the whole day
and night, without giving a thought to the food which awaited
them. When the morning began to dawn, they became aware
for the first time that the night was passed ; yet not even then did
they think of giving rest to their weary limbs, but continued their
* Abstineo a vino, quia in vino luxuria est, aut si infirmus sum, modico
utor, juxta consilium Pauli. Abstineo a carnalibus, ne dum nimium nutriunt
camem, simul et carnis nutriant vitia. Panem ipsum cum mensura studeo
sumere ; ne onerato ventre stare ad orandum tasdeat ; et ne improperet mihi
Propheta, quia^a««« meum coniederini cum saturitate. Sed nee simplici aqua
ingurgitare me assuescam, ne distentio sani ventris usque ad titillationem
pertineat libidinis. In Cant., cap. 66.
+ Cap. 3, sec. 5.
VOL, III. G
98 GUIDE TO THE SPIRITUAL LIFE.
pious exercises until the hour of None, when, as it was time for
them to return to their own cells, they went away without break-
ing bread. Great, indeed, was this Temperance, for it rendered
these servants of God not merely moderate in eating, but wholly
regardless of food and drink, and, even after so long a fast, ren-
dered them insensible to the gnawings of hunger.
130. Before closing this Chapter, we must warn the reader that
we purposely ranked Temperance as the fourth of the Cardinal
Virtues, and our view is grounded on the reasons alleged by St
Thomas, who teaches that the Theological Virtues and Prudence
are to take precedence of all the others — the former as being the
most illustrious, the latter as regulating the rest. He further says,
that Justice and Fortitude are more excellent than Temperance,
and gives as his reason that the most estimable of all the virtues
are those which regard the good of the greater number. Such is
Justice, which establishes equality among the things that belong
to others. Such, too, is Fortitude, which, though it tends of its
own nature to ward off evils that menace us personally, when
this is expedient, yet enables us to bear with and to keep off
evils coming from the attacks of others, as is the case in just
wars. But this does not hold good of Temperance, the sole
object of which is the regulation of our own appetites 3 and there-
fore it holds the last place.*
CHAPTER II.
THE BEAUTY OF TEMPERANCE CONTRASTED WITH THE
DEGRADATION OF THE CONTRARY VICES.
131. Any beauteous object whatever stands in bolder relief;
when contrasted with its opposite. Thus white put into juxta- !
position with black gains greater brilliancy ; the heat which '■
* Unde manifestum est, quod justitia et fortitiido sunt excellentiores vir-
tutes quam temperantia, quibus prudentia, et virtutes theologicae sunt potiores.
2, 2, qusest. 141, art. 8.
BEAUTY OF TEMPERANCE.
99
follows on cold seems more intense ; the cold which succeeds
heat is felt more severely ; the light which dawns amid darkness
possesses greater splendour ; the darkness which follows directly
after light is blacker than any other. If, then, we would place
the lustre of a virtue in bolder relief, it suffices to contrast it with
its opposite vice. And this is the more true in the present
instance, as want of moderation in eating and drinking, and in-
continency in unchaste delights, which are diametrically opposed
to the virtue of Temperance, are of all vices the most sordid, the
most shameful, the vilest, and the most abominable ; and thus
serve by their very filthiness to enhance the charms of this noble
virtue.
132. And in fact St Thomas, treating of intemperance, says
that this vice is the most disgraceful, and the most to be abhorred
by man,* for two reasons. First, because the intemperate man,
caring nothing about the likeness to God, Whose image he bears,
prefers, as the Prophet says, to degrade himself to the level of the
brute.f For in what else do brutes occupy themselves but in
gratifying their appetites by feeding, and in yielding to their lust,
as often as it is enkindled within them. Now, what they do
under the compulsion of natural instinct, the incontinent man
does of his own free choice ; so that the Psalmist could justly
say, that ^e is become, not " born," like unto them : for this is the
lowest degradation for a man to forget himself through lust and
gluttony, and though not bom a beast, to choose to become one
in defiance of his rational nature.
133. The second reason is, that, in the vice of incontinence,
we lose all trace of that eminent gift which distinguishes man.
from the brute ; I mean, Reason. It may be observed that the
brute is incapable of the vices distinct from intemperance ; for
although these vices may be at variance with the dictates of right
reason, yet are they not wholly destitute of some faint glimmer
of reason. The brutes are not liable to pride, which is but an ill-
* Est ergo intemperantia maxime exprobabilis propter duo, etc. Summa, 2,
2, qujest. 14., art. 4.
^ + Homo, cum in honore esset, non intellexit : comparatus est jumentis in-
sipientibus, et similis factus est illis. Psal. xlviij. 13.
lOO GUIDE TO THE SPIRITUAL LIFE. J
regulated desire of excelling; for being wholly ignorant of all
excellence whatever, they can have no desire of it. They are
incapable of covetousness, which is the inordinate hankering after
M^ealth ; for having no notion of property in temporal goods, they
can neither desire nor strive after it. Nor are they capable of
anger, in its strict sense, as the tendency of this passion is to
revenge the wrongs we have received, and to seek satisfaction for
them ; since animals have no consciousness of personal rights,
and are unable to rise to the notion of wrong, and hence to seek
compensation. Beasts are also incapable of envy, which is the
grief excited by another's prosperity, viewed as an obstacle to our
own ; for, as they know nothing of the good of others, they can-B
not possibly feel sorrow on account of it. Still less are they
liable to spiritual sloth, as spiritual good is wholly unknown to
them. They are capable but of gluttony and lust alone, into
which they blindly plunge, and wherein their enjoyment solely
consists. Hence it is true to say, that the man who is given to
these two vices puts off his rational nature, and clothes himself
in that of the brute. As St Peter Chrysologus says — " Such a
one ceases to be man, and changes himself into a beast."*
134. Nay, he is degraded even below the level of the brute ;
for the brute is not an object of loathing before God, while the
incontinent man is an abomination in the sight of the Lord.
St Antoninus, in his Smnina, relates, t that an Angel, under the
form of a handsome youth, being on a journey with a holy Hermit,
they came upon a decaying corpse, which the worms were devour-
ing, while it spread around it an abominable stench. The Hermit,
unable to bear with the insufferable smell, at once with both_
hands closed his mouth and nostrils ; but the Angel went for-a
ward without giving the least sign of disgust. Further on, they
saw coming from afar a Cavalier richly clad, with his clothes
adorned with flowers and lace, mounted on a full-blooded steed,
which was caparisoned with a cloth embroidered with gold. As
soon as he was in sight, the Angel, turning his face aside, put his
hand to his nose. The Hermit, wondering at this, said, " But,
* A se migrat, et ab homine totus transit in bestiam.
•)■ Part IV., tit. 14, cap 6, sec. i.
BE A UTY OF TEMPERANCE. loi
holy Angel, you passed just now, without any concern, by that
rotting corpse, and now you show that you feel very much affected
by the appearance of this gay youth, all scented and perfumed."
" Ah, Son ! " said the Angel, " I smell the filth of the incon-
tinency wherein this young man, whose exterior is so attractive,
is wholly steeped. Know that he is more offensive in the sight
of God and of His holy Angels than the most putrid carrion
that lies in any common burial-place could be to you."
135. But if want of moderation in bodily pleasures makes man
like to the brutes, and even more loathsome than they, Temper-
ance, on the contrary, raises man above himself, and makes him
superior to his own nature, by putting him on a par with the
Angels of Heaven. Angels take no pleasure in meat and drink,
they are incapable of it. The temperate man is capable of such
pleasure, and either rejects it altogether, or partakes of it with
perfect detachment, and no further than is necessary. An Angel
feels no sensual gratification, because his nature is incapable of
it. The temperate man is capable of the feeling, but nevertheless
does not experience it, or if he does become aware of any motion
of it, he tramples the sensation under foot with virtuous indigna-
tion, and"forces it to be still. And in truth, while the intemper-
ate, by their inordinate cleaving to sensual delights, make them-
selves beasts, the temperate render themselves, by their modera-
tion, like unto the Angels.
136. But there is yet a lower deep ; for not only does intemper-.
ance brutalise a man, by keeping him plunged in those gratifica-
tions which are proper to the brutes, — as was before observed, —
but what is far worse, it unfits him for those functions which
especially belong to man. Tell me, I pray you, what is a man
good for, if he is given to debauchery and lust ? Is he fit for
business, trade, or any affairs of importance ? But what fore-
thought, what prudence, ability, what resource can be expected
from a brain clouded by the fumes of meat and wine, and
darkened by the love of sensual pleasures ? Or do you think he
will be fit for study, speculation, and the acquirement of know-
ledge ? But what power of thought, what penetration and com-
prehension of truth can be found in a man whose intellect is
102 GUIDE TO THE SPIRITUAL LIFE.
buried beneath a mass of food ? How can any one give his
thoughts to a serious subject, when they are continuaUy drawn
to the objects of his vile pleasures ? Or will it be said that he
may be fit for prayer, and the contemplation of Divine and
heavenly things ? But what greater hindrance to the admission
of the light from on high can be imagined, than that which arises
from sensual indulgence, which shuts out not only the heavenly
light of grace, but darkens the natural light of reason itself?
137. Moses came down from Sinai, bearing in his hands the
tables of the law. On n earing the foot of the mountain, he
beheld the people wholly plunged in excess. At this sight,
inflamed with a holy indignation, he dashed into pieces those
sacred tablets, on which God had graven His commandments,
deeming, as St Basil says, that it was an act altogether irreverent
to publish God's law to a people drunk with wine.* How, then,
shall he be fit to meditate on God's Word, and to receive the
light needed for the understanding of heavenly things, who, like
this wanton people, is given to eating and drinking, and who
gives himself up, without cessation, to be the sport of every
unlawful craving?
138. It will be no small thing for so wretched a man if he
stops short of losing every idea of God, and every vestige of
faith ; for to this it is that drunkenness and lechery lead their
followers, by ever increasing the darkness of their minds and
the hardness of their hearts. The fool has said in his hea7-t, there
is no God.\ These are the words of the Psalmist, who proceeds
at once to account for this extravagance of folly and wickedness :
Corrupt and abominable are they become in their pursuits. % This
was the case with most of the heresiarchs, who, blinded by sen-
suality, turned their backs upon God and His truth, and fell
headlong into an abyss of awful error.
139. A notable illustration of this point may be found in a fact
related by Martin Del Rio, in his work entitled, " Magical Disquisi-
* Propheta sanctissimo indignum judicante vinolentum populum a Deo
legem accipere. Homil. i, De Jejunio : ante medium.
+ Dixit insipiens in corde suo : Non est Deus. Psal. xiij.
J Corrupti sunt, et abominabiles facti sunt in studiis suis.
BEAUTY OF TEMPERANCE. 103
tions," and which he gives as having happened recently, and as being
notorious in his time in some parts of Flanders.* Three drunken
and lecherous Monks, each of whom kept a concubine, had spent
a part of the day and night in revelling and debauchery, when one
less wicked and hardened than his fellows, exclaimed, " The
night is now far gone, we have done enough in the way of drink
and lust ; it is time to give thanks to God for His benefits to us."
" I give thanks to the devil," replied one of the others ; " they are
due to him, as he is the master whom we are serving." Having
said this, he burst into loud laughter, and rising from table,
he lay down to sleep. The others took their rest in the same
room. When they were in their heaviest sleep, they heard the
door burst violently open, and they saw enter a demon of lofty
stature, dark complection, and ferocious mien, habited as a hunts-
man, followed by two cooks of lower stature. Hardly had they
set foot in the room, when the chief began to turn his fierce and
angry eyes from one bed to the other, and cried, with a frightful
voice, " Where is he who thanked me ? I am come to give him
his reward," So saying, he dragged the Monk out of bed, and
handed him over to the two cooks to spit and to roast. The
latter at once lighted a raging fire, and set about executing the
cruel orders received. The infernal huntsman, then turning to
the other two, who were quaking with fear at this horrid sight,
said, " You, too, richly deserve the like punishment ; nor is the
will to inflict it wanting to me, but I am hindered by a higher
power. I am constrained to depart, but I give you warning that
the most tremendous chastisements are in store for you both."
In beholding this dreadful tragedy, the two Monks became more
dead than alive. The next morning, at daybreak, their horror
increased at finding that last night's occurrence was not a dream
or a fancy, but a real chastisement sent by God ; for on the
floor they found their boon-companion dead, and scorched with
fire. Del Rio concludes his story by saying: — "I know not
whether in any past age so useful a warning has ever been given
to the wicked. I know ^the Order to which these scoundrel
Monks belonged. I know the Monastery where this tragic and
* Tom. ii., lib. 3, part, i, qusest. 7.
104 GUIDE TO THE SPIRITUAL LIFE.
never to be forgotten event came to pass, but I shall withhold all
names."* The reader may now judge whether I was right in
saying that gluttony, drunkenness, and incontinence, in the long
run, extinguish in men's minds not only the light of reason, but
that of faith. This wretched Monk had come to acknowledge
the devil, not God, for his master, and to God's sworn enemy
did he pay the tribute of thanksgiving and homage, and he
received at his hands the fitting recompense. Yet we must
needs believe that, having in his earlier days devoted himself
to God's service in the cloister, he must at one time have had far
other notions concerning God, and very different sentiments as to
the truth of our holy Faith. But it is the property of inconti-
nence to dull, to extinguish, and wholly to efface all that is
rational and sacred, in the heart of all who give it shelter.
140. Temperance, on the contrary, perfects reason, strengthens
faith, renders us fully disposed for all our actions, both natural
and supernatural ; since it is a virtue which lightens the mind,
illumines the understanding, cleanses the soul, purifies the heart,
and so renders man able and ready for all those actions befitting
his nature, both in the lower and merely natural sphere, or in
the higher order of divine grace. Above all, it puts us into a
state very suitable for prayer, since nothing disposes us so much
for the reception of the Hght of Heaven, and of motions coming
from God, as to be pure and free from all those vile gratifica-
tions which Temperance holds in abomination. Hence Jesus
Christ had cause to say. Blessed are the clean of heart, for they
shall see God:-\ as far, that is, as it is possible in this mortal life.
And the Saints, who were well aware of this truth, had nothing
so much at heart as to forego the pleasures which spring from
savoury food and delicious drinks, and abominated nothing more
than the defilements of bodily delights,
141. He that would see summed up in a few brief words all the
praise of this virtue, and would take in with a single glance of
his mind all its charms, should read what St Prosper says about
* Haud scio, an ab aliquot sseculis quidquam ad exemplum utilius accident.
Scio locum, et Ordinem, sed utrumque silentio involvo.
+ Beati mundo corde, quoniam ipsi Deum videbunt. Matth. v. 8.
MODERA TION IN PLEASURE. 105
it : — " Temperance makes a man moderate, frugal, chaste, silent,
serious, and modest. When this virtue takes root within us, it
bridles all lust, moderates our emotions, intensifies holy desires,
mortifies all wishes that are unholy, sets in order whatever within
us is in disorder and confusion, gives permanence to the good
regulation of our affections, keeps out evil thoughts, implants such
as are good, extinguishes the fire of lust in the will, stimulates the
lukewarm soul with the hope of future reward, calms the mind,
and wards off from virtue the storms of the vices, rendering our
virtues safe and secure." *
CHAPTER HI.
IN WHAT CONSISTS THE MEASURE SET BY TEMPERANCE TO
SENSUAL DELIGHTS.
142, In our second Sectionj and in the fifth Chapter of the third
Article, speaking of the sense of taste, we said, that it is to be
regulated by the spiritual man avoiding the five failings to which
gluttony makes us inclined, and which, in the language of St
Thomas, are styled the daughters of this vice. As we are now
discoursing of Temperance, to which it especially belongs to
regulate this treacherous sense, we may observe that it is not the
office of this Cardinal Virtue to render us insensible to all gratifi-
cation of the palate, since this would amount to the assertion that
the fortitude of the Martyrs consisted in their not feeling pain
when subjected by tyrants to most excruciating tortures. This
* Temperantia temperantem facit, abstinentem, parcum, sobrium, modera-
Lum, pudicum, taciturn, serium, verecundum. Hsec virtus, si in animo habi-
tat, libidines frsenat, affectus temperat, desideria sancta multiplicat, vitiosa
castigat, omnia intra nos confusa ordinat, ordinata corroborat : cogitationes
pravas removet, inserit sanctas : ignem libidinosse voluptatis extinguit, animi
teporem desiderio futurse retributionis accendit, mentem placida tranquillitate
componit, et virtutem semper ab/omni vitiorum tempestate defendit. De
Vita Contemp., lib. ii., cap. ^9.
lo6 GUIDE TO THE SPIRITUAL LIFE.
would be impossible, as the taste, no less than the touch, is not
subject to the control of the will, so that, when their objects are
properly applied, these two senses must perforce give rise to their
proper sensation, whether it be pleasurable or painful. The virtue
of Temperance consists in such a moderation of the sense of
taste, as not to take food or drink in a larger quantity, or in any
other manner than that which necessity requires.
143. But here, with St Thomas, we must distinguish a twofold ne-
cessity— one which regards the bare support of life, the other which
is concerned about its befitting maintenance.* In regard of the
former, the dictate of Temperance is, that we should supply our
bodies with food on the same principle as we pour oil into a
lamp, namely, that it may not be extinguished. But this is not
enough ; hence this virtue further requires that we allow the body
as much nutriment as may preseiwe health, and not unduly dimin-
ish our strength, or unfit us for the duties of our condition; for
Aristotle writes, " The temperate man seeks after what is delect-
able for health's sake alone, or at most, in order to maintain the
vigour which he possesses." f And this is termed necessity of
fitness or convenience. So that it is no less foreign to this
virtue to run the risk of serious ailment by excess, than by so
indiscreet an abstinence as would render us delicate and sickly
by undermining the constitution. Thus an artisan would sin
against this virtue if, either by undue rigour in fasting or ab-
staining, or by excess of debauchery or drunkenness, he were to
render himself unable to ply his trade. The same, too, holds
good of a student or master who should thus unfit himself for
study ; and of a Religious who should incapacitate himself for
prayer, and the observance of his rule.
144. To this latter necessity St Thomas refers the keeping
* Necessitas humanse vitse potest attend! dupliciter: iino modo, secundum
quod dicitur necessaiium illud, sine quo res nullo niodo potest esse, sicut
cibus necessarius animali. Alio modo, secundum quod dicitur necessarium
illud, sine quo res non potest convenienter esse. Temperantia autem non
solum attendit primam necessitatem, sed etiam secundam. 2, 2, qusest. 141,
art. 6, ad 2.
+ Ethic, lib. iij. cap. II. Temperans appetit delectabilia propter sanitatem
vel propter bonam habitudinem.
MOD ERA TION IN PLEASURE. 107
such a table as is suitable to our position in life, our office,
station, and means.* For a table which in a wealthy citizen
would be frugal, would be prodigal in a poor peasant : a course
of dishes that would be mean for an emperor, would be too
sumptuous for a private gentleman; since, as St Augustine, whom
the Angelic Doctor quotes, has put it, the temperate man con-
siders not only what is necessary for the support of life, but that
which befits the requirements of his station and employment.
145. The reader may hence object, that St Peter of Alcantara,
with many other illustrious servants of God, sinned against this
virtue of Temperance, since they neglected to recruit their
strength with food ; for some took it only every third or fourth
day, and, at times, even but once in the week. If this be so, all
those devout Anchorets would have sinned who eat nothing but
a few wild roots or herbs boiled with water, and that only once
a day, when the sun was going down. Daniel too would have
been guilty, since he spent three whole weeks without tasting a
drop of water or a crumb of bread, and neglected all care of his
body, as he himself informs us.t It is unquestionable that all
these persons did not take food sufficient for the preservation of
health and strength, nor such as suited their station or charge.
146, But the pious reader may forbear wearying himself by
pressing the like objections, as St Thomas has been beforehand
with him, and has utterly overthrown all argument based upon
them. He says, that to deprive ourselves of the gratifications
necessary for preserving the individual and the species, while in
some it would be a sin against Temperance, is in others an act
of virtue. $ He illustrates this from the conduct of the Athletes,
who denied themselves many pleasures that they might be fitted
for their arduous enterprises. He adduces also the example of
* Temperantia respicit necessitatem, quantum ad convenientiam vitse, quse
quidem attenditur, non solum secundum convenientiam corporis, sed etiam
secundum convenientiam exercitiorum, et rerum, puta divitiarum, officiorum,
et multo magis secundum convenientiam honestatis. Ai't. Cit. ad Tertium.
t In diebus illis ego Daniel lugebam trium hebdomadarum diebus, panem
desiderabilem non comedi, et caro, et vinum non introierunt in os meum :
sed neque unguento usus sum. Dan. x.
X 2, 2, qusest. 142, art. I. in corp.
lo8 GUIDE TO THE SPIRITUAL LIFE.
those penitents who weakened their bodies by rigorous absti-
nence, for the sake of the purification of their souls, and the
attainment of greater perfection. He mentions, moreover, the
Contemplatives, who forego, as far as possible, every bodily enjoy-
ment, however suitable to their position, so that they may be
disposed to contemplation and knowledge of things Divine. All
these people, he says, acted virtuously, as their abstinence,
singular as it may have been, is in conformity with reason,
whether unassisted by grace, or enlightened by faith ;* for,
granting that their constitution had received some detriment
from the practice adopted, they bore with all for the sake of a
good of a much higher order 3 as for example, the purification of
the soul, their personal perfection, and the gift of penetrating
heavenly truths.t And speaking in particular of contemplation,
he says : Persons who have given themselves up to a life of
contemplation, and of passing on spiritual goods to others by
a kind of spiritual paternity, do well in abstaining from many
pleasures which other persons are right in embracing; thosCj
namely, who feel themselves called to the works of the body
and to carnal generation. Should, then, the reader be invited
by God to this extraordinary abstinence, and the call be ap-
proved of by his Director, who stands in the place of the
Almighty in his regard, he need have no scruple in under-
taking a more rigorous course of life ; because his conduct, on the
one side, will not be a breach of Temperance, and, on the other
side, it will be an act containing many other virtues.
147. But the main fruit of this virtue is that which we insisted
upon in the passage of the second Section referred to above,
namely, that in partaking of meat and drink, we should never
seek for the gratification which accompanies the act, but propose to
ourselves the support of life, health, and strength for God's service
and for the fitting discharge of the duties of our state and calling ;
* Quia sunt secundum rationem rectam.
t Homines, qui hoc officium assumpserunt, ut contemplationi vacant, et
bonum spirituale, quasi quadam spirituali propagatione in alios transmittant,
a multis delectationibus laudabiliter abstinent, a quibus illi, quibus ex officio
competit operibus corporalibus, et generationi carnali vacare, laudabiliter non
abstinent. Eod. Art. Ad secund.
MODERA TION IN PLEASURE. 109
which are the lawful motives suggested by the above-quoted
holy Doctor, who herein follows St Augustine,* This is the rule
to be kept by every temperate man, and which is laid down in
both the Old and New Testaments, for the use of bodily enjoy-
ments in the present life ; and it may be thus briefly stated — that
we are not to seek after anything merely for its own sake, or for
the pleasure which it brings with it, but only inasmuch as it is a
necessary of life, and required by the duties that we have to
discharge, without attachment to it, and with measure and moder-
ation. If we fail to act thus, we shall surely offend against
Temperance.
148. To Temperance also belongs, as we have already remarked,
moderation and continence in sexual pleasures. But as this
is a delicate matter, and one which does not admit of much
development, I will state, briefly, that in every one who is not
engaged in marriage, all wilful pleasure or delectation of this kind
is a grievous sin, because, in this vice there is no parvity of
matter, such as may be found in sins of other classes. No poison
is so deadly to the body as is this gratification to the soul ; for
one drop of the same suffices to give death to the spirit, and to
bring it to eternal perdition. Hence there is nothing of which
unmarried persons should be more wary, and against which they
should keep stricter guard. As for married people, they can take
the rule I have just now laid down with respect to the use of
food, and they should take heed not to swerve from decency,
whether as regards the substance, the manner, the season, the
rectitude of the end, and the purity of their intention.
149. I omit any further mention of moderation in the pleasures
affecting the sight, hearing, and smell, which is the secondary
object of Temperance, because I have treated this matter at full
length in the second Section of this work. I will merely caution
the reader to be careful not to listen to, or to gaze on, what is
vicious, dangerous, or in any way tending to hinder moral good ;
* Habet vir temperans in rebus hujus vitae regulam utroque Testamento
firmatam, ut eorum nihil diligat, nihil per se appetendum putet, sed ad vitae
hujus, atqiie officiorum necessitatem, quantum satis est usurpet, utentis mo-
destia, non amantis affectu. De Morib. Eccl., cap. 21.
no GUIDE TO THE SPIRITUAL LIFE.
not to seek after the sensible and material enjoyment which may
arise from the use of these senses, but ever to direct them to
some right end.
CHAPTER IV.
PRACTICAL SUGGESTIONS TO DIRECTORS ON THE PRESENT ARTICLE.
150. First suggestion. The Director will observe that in the fore-
going Chapter I have spoken of the mistake which some persons
commit by eating too much or too little ; not that I hold both
extremes to be equally dangerous, but because both are contrary
to Temperance, and are defects. For the rest, every one should
be on his guard chiefly against the extreme of taking too much ;
this is what he must stand in fear of, defending himself against it
by the weapons of mortification. With reference to the opposite
extreme, his own self-love will suffice for his protection. It was
thus the Saints acted, who, for fear of exceeding in a matter
where the taste allures, deludes, and hoodwinks us, were ever
inclined to the side of abstinence. St Jerome relates, that when
St Paula, after a grievous malady, was ordered a little wine by
her physicians, she could never be induced to grant her body this
trifling indulgence 3* nor would she yield to the advice of
Eusebius, the Bishop of Jerusalem, but urged such strong reasons
for her abhorrence of wine, that she nearly persuaded this Prelate,
eighty years old as he was, to renounce its use in his decrepit old
age. This also we learn from St Jerome. It is to be owned that
the holy Doctor did not approve this stubborn constancy of hers
in not yielding to the counsels of others ; yet her conduct serves
to prove that the Saints, when it was a question of gratifying the
palate, chose rather to exceed by taking too little, than by taking
too much. We read the like in the life of the noble Hedwige,
who being not only warned, but rebuked, by a Bishop, her brother,
for her too rigid frugality in the use of food, amounting as it
* In Epitaph. Paulse : ad Eustoch.
PRACTICAL SUGGESTIONS. in
did to a perpetual fast, and for her entire abstinence from flesh-
meat and every dainty, could not be made to swerve from her
pious custom, and replied, that the little she took was sufficient
for her nourishment.* Hence, whoever would follow the Saints
in their temperance and moderation in the use of food, must ever
guard against taking too much, and incline rather to the opposite
extreme. But in everything he must proceed with due discretion,
which is the salt and seasoning of all the virtues.
151. Second suggestion. As regards impure pleasures, which
it is the business of Temperance to hold in check, I have nothing
to say to the Director, in this place at least, as my theme is per-
fection, which is far from concerning souls that have gone astray
in the paths of vice. Yet if it ever happen that some penitent,
after having long exercised himself in the spiritual life under the
guidance of his Director, and having by the care taken of him
by the same, been enabled to make some progress in virtue,
should fall into any frailty (a not impossible case, especially in
punishment of vanity) ; and, overwhelmed with shame, should con-
fess his transgression, let the Confessor, for God's sake, take care
not to receive the avowal with signs of astonishment, or to break
out into words of rebuke, or into sharp and angry reprehension ;
for this would be be to bruise a broken reedj\ in other words, to
dishearten the penitent, and to cast him headlong into the abyss
of despair ; it would be to deprive him of all confidence, so that he
would scarce venture for the future to appear in the holy tribunal.
In such cases, the Director should arouse within himself senti-
ments of tender compassion for his penitent, remembering that he
too is liable to the like falls, and that fall he surely would,
were God to withdraw the support of His hand. Speaking there-
fore in a gentle tone, he will take by the hand the penitent who
is disgraced in his own eyes by his sin, and lead him on to the un-
fathomable shoreless ocean of God's mercy, there pointing out to
him God all ready to restore him to favour, and to admit him once
more to his former familiar standing. He should tell him that
he has been allowed to fall thus for his own greater profit, in order
* Surius, In Vita S. Hedvig., cap. 4, Die I Oct.
+ Arundinem quassatam confringere.
112 GUIDE TO THE SPIRITUAL LIFE.
that, humbling himself, and mistrusting his strength, he may put
all his trust in God. He must seek to remove him from every occa-
sion of sin, and furnish him with means which may secure him \
against a relapse. The penitent will then go away full of com-
punction, and will be at the same time encouraged to serve God ;
and he will arise from his fall with fresh vigour, to go forward in
the path of perfection.
152. We read in the Lives of the Fathers of the Desert,* that
an aged Monk, having received a visit from one of his female
relations, fell into a grievous sin ; and, what is worse, despairing
of pardon, began to think of forsaking God's service, and of re-
turning to the world. God permitted that during the night
another Solitary should overhear the devils conversing together,
and boasting that they had at length made such and such a Monk
fall into fornication, and that the poor wretch had at last been
caught in their trap. On hearing this, the servant of God was
greatly troubled, and betook himself at once to the cell of the
Monk who had thus fallen. He found him plunged in a sea of
sadness and despair. On being questioned, he at once avowed
his fault, adding, that he wanted now to return to the world, and
to give reign to his passions. " Do not do that, brother," replied
the servant of God kindly and very gently. " Cast out the guilty
woman, and remain in this holy place, where for so many years
you have served God. Be of good cheer ; this has been a device,
a snare of your hellish foe. Fear not ; God stands with out-
stretched arms to receive you. Keep up your hope, put all your
trust in His great goodness." With such loving and comforting
words, the Religious encouraged, and reanimated the confidence of
the fallen Monk, so that having recovered hope, he began to bewail
his sin most bitterly, and continued to live in that desert with
greater fervour than he had hitherto done. But had the servant of
God begun to upbraid the poor old man, and to throw in his teeth
his religious profession, his failing years, and the other aggravating
features of his sin, he would surely have pushed him over the
brink of the precipice. Who could have withheld him from re-
turning to the world; and from plunging into vice as he had
* De Forn., n. 9.
PRACTICAL SUGGESTIONS. 113
already planned in his mind ? On the contrary, by charity and
gentleness, he was restored to the service of God.
153. Third suggestion. With respect to the lawful gratification
which results from the other senses, — from smell, sight, hearing,
taste, and the partaking of food, — Temperance demands that these
also be used with moderation, as was fully explained in the pre-
ceding Chapters. Hence it behoves the Director to prescribe to
his penitents rules which may insure, on their part, a becoming
and discreet moderation. These rules are twofold ; of which, the
first is to debar these senses from what gratifies them ; the second
is to deprive them, not indeed of what is pleasing, but of the
pleasure which arises from the application of the mind to such
pleasurable objects. I will illustrate the former rule by divers
instances in the lives of the Saints. St Aloysius, when compelled
to be present at a theatrical exhibition or a tourney, kept his
eyes downcast, and deprived them of the gay spectacle. St
Laurence Justinian did likewise, as he would never go into the
garden attached to his house, to refresh his eyes witli a sight of
the pleasant verdure. Abbot Machetes, whom I have heretofore
mentioned, habitually fell asleep when any unprofitable conversa-
tion was started among the Monks, and so by slumber closed his
ears to such discourse. St Teresa, experiencing in one of her
illnesses a great want of appetite, was on a certain occasion pre-
sented with a very dainty dish, exquisitely prepared, but as soon
as she had merely tasted it, she sent it away. Being questioned
by the infirmarian why she did not partake of so great a delicacy,
she replied, " I do not eat of it because it is a delicacy ; " giving
the Sister thereby to understand that her intention was to deny
her palate that gratification.
154. The first of these two methods is that most practised by
the Saints, and is certainly the safer of the two ; for when the senses
are deprived of all agreeable objects, the soul fasts from all sensible
pleasure, and is, in consequence, free from all attachment to it.
And though we should frequently exercise ourselves in this method
(as the Director will have observed in the divers Articles of my
second Section), yet it is not always practicable, for we cannot
always keep our eyes and ears closed, nor is it possible to observe a
H
114 GUIDE TO THE SPIRITUAL LIFE.
constant fast. It is indeed necessaiy to recruit the body with food,
in order to support Hfe and health, and to maintain our strength
and efficiency for the due discharge of our duties and functions ;
and we must needs look at others, converse and treat with them,
whenever business requires it. Further, it behoves us now and
then to relieve our minds, — wearied with prayer, or study, or by
the rigours of religious observance, — by some agreeable conversa-
tion or pleasant sight ; nor should the Director be so rigorous as
to strive to keep the feelings of his penitents on the rack of an
unceasing mortification. He should therefore tell them to adopt
the second method in such cases ; in other words, he should
instruct them that, while allowing their senses such indulgence as
may be befitting, they should keep their souls raised above the
sensible and material gratification that springs from such indul-
gence.
155. We read, in the Life of St Bernard, that he journeyed for
a whole day along the shores of a most beautiful lake, without
being conscious that he was in the neighbourhood of most beau-
tiful scenery. On another occasion, when paying a visit to an
Abbot, with whom he was intimate, he was mounted on a mule
superbly caparisoned. He got into the saddle, and reached his
journey's end, without being aware of the costly trappings of the
animal which he rode. The Abbot was astonished at seeing a
man of such austerity and holiness coming to him with all this
pomp, and, unable to conceal his wonder, gave a gentle and
kindly rebuke. St Bernard begged of him, in reply, to have some
compassion, as he had not been so much as aware of the empty
parade. Thus should we, when compelled to use our senses on
pleasurable objects, pass by, with the like abstraction, the grati-
fication arising from them, so that the pleasure remaining in the
outer senses may not entangle the heart in any imperfect or
injurious attachment. This is precisely the teaching of the
Apostle : Let them that have wives live as though they had none,
they that rejoice as though they rejoiced not, and they that buy as
though they possessed not, and they that use this world as not
using it"* Whereby the Apostle would have us know that we
* Qui habent uxores, tamquam non habentes sint; et qui flent, tamquam
PRACTICAL SUGGESTIONS. 115
should use, possess, and enjoy the good things of this world with
such an abstraction of mind and superiority of soul, that the pleasur-
able sensation may remain without, nor so penetrate and attach
the will as to enslave it ; so that, while for just reasons it allows
the senses their gratification, it may ever hold fast its own liberty.
This is to enjoy the good things we use as though we enjoyed
them not. A sober man drinks, and a drunkard likewise drinks ;
but with this difference, that the latter takes his liquor mouthful
by mouthful, and gives himself full leisure to relish it, and not
only steeps himself in it, but plunges headlong into it with all the
power of his will ; the sober man, on the contrary, without loss of
time, empties his glass quickly and at once, because he keeps his
soul estranged from the satisfaction of drinking, and allows it to
the body only as a necessary refreshment. The same applies to
the pleasure allowed to the other senses.
156. But to attain to this, we must, of necessity, proceed with
uprightness and sincerity of intention, and seek, in the satisfaction
we allow the palate, eyes, ears, and tongue, God's will alone, and
His good pleasure, or some other of those lawful ends enum-
erated in the foregoing Chapter. For in acting thus, the will
attaches itself, not to the gratification, which, for a just cause, it
allows the senses, but to the will and good pleasure of God, and
to the moral goodness of the other objects which it may have in
view : so that itself remains free and disengaged from this low
and material pleasure. Because, as we have before observed,
uprightness of intention is essential to the virtue of Temperance,
whether it be concerned with the outward regulation of the sen-
sations, or with the inward moderation of the will.
nonflentes; et qui gaudent, tamquam non gaudentes; et qui emunt, tamquam
non possidentes; et qui utuntur hoc mundo, tamquam non utantur. I. Ad
Cor. vij. 29-31.
ii6 GUIDE TO THE SPIRITUAL LIFE.
ARTICLE V.
The Virtue of Religion.
CHAPTER I.
THE NATURE AND EXCELLENCY OF THE VIRTUE OF RELIGION.
157. Having now set forth the nature and the practical cha-
racter of the four Cardinal Virtues, it remains for us to treat of
their potential parts, as St Thomas styles the other Moral
Virtues. By this term, potential parts, the holy Doctor im-
plies that, to a certain extent, they have points in common with
some Cardinal Virtue, from which they nevertheless differ in
some one particular. Such, for instance, is Religion with respect
to Justice ; for Justice requires that we give every one his due,
and Religion requires that we give to God the worship that belongs
to Him. So far these two admirable virtues agree, but still are
they unlike, as Justice requires that our payment be fully equal to
the debt ; while Religion can never give to God all the honour to
which He has a right, as His claim is simply infinite, while the acts
of homage which Religion can produce in us are limited. It must,
however, be borne in mind that, in order not to extend the present
Section to an exorbitant length, I do not intend to speak of all
the Moral Virtues which are potential and subaltern parts of the
Cardinal Virtues : I mean to treat of none but those that are
most deserving of mention, which, by taking possession of the
soul, introduce into it, by a sort of natural sequence, the others
which are of less importance.
158. Treating, then, of Religion, the Angelic Doctor says, that
It is a virtue which pays God the homage due to Him, inasmuch
as He is the First Cause, the Maker, and Preserver of all things.*
* Ad religionem pertinet exhibere reverentiam uni Deo, secundum unam
ratioaem, inV^ntum scilicet est principium creationis, et gubernationis remm.
2, 2, qusest. 81, art. 3.
THE VIRTUE OF RELIGION. 117
It must be observed that honour is due to every one who is en-
dowed with any excellent gift. Honour is due to a King on
account of his eminent dignity : to a learned man on account of
the extent of his great knowledge : to a man of particularly holy
life on account of the singular lustre of his virtues. Hence, to
God, Whose excellence is infinite, and Who, by His Almighty
power, imparts being to all things, and preserves them in it, the
highest honour is due, and this we pay Him by acts of worship
which in themselves are nothing but a sincere protestation of
His boundless excellency.
159. The goodness of God, which is infinitely inclined to be
favourable to us, may supply Religion with an additional inotive
to pay Him fitting homage. As this is the first principle and the
fountain-head of all the good we enjoy, even our sins and miseries
may furnish this virtue with motives for exercising acts of self-
abasement and of lowly reverence ; for, by humbling us before
God, they make us bow down more lowly before His incomparable
greatness, and cause our acts of reverence, veneration, and homage
to redound to His greater honour. It is, moreover, certain that
praise is an act of Religion, as we shall see later on, since it gives
glory to the Almighty. Hence St Augustine, commenting on the
words of the ninety-fourth Psalm, Let us co7?ie before His face with
confession, says, that to confess our sins before God is to proclaim
His praise, and to give Him glory, even as a sick man gives praise
to the physician who heals him ; praise, so much the greater,
as his malady was the more desperate.* We may, then, infer that
whatever shows homage, reverence, and subjection to God — every
service in protestation of His sovereign excellence — is an act of
worship and of Religion.
* Numquid et hoc non pertinet ad laudem Dei, quando confiteris peccata
tua? Immo vero maxime pertinet ad laudem Dei, quando confiteris peccata
tua. Quia tanto amplius laudatur medicus, quanto plus desperabatur regrotus.
Confitere itaque peccata tua, quo magis desperabas de te propter iniquitates
tuas. Tanto enim major laus est ignoscentis, quanto major est exaggeratio
peccata committentis. Non enim putemus nos recessisse a laude cantici, si
jam hie confessionem intelligamus, qua confitemur peccata nostra. Et hoc ad
laudem cantici pertinet, quia cum peccata nostra cognoscimus, Dei gloriam
commendamus. In Psal. xciv.
Ii8 GUIDE TO THE SPIRITUAL LIFE.
1 60. The excellence of this virtue may easily be inferred from
the observation of St Thomas, that although we may not number
it among the goodly fellowships of the Theological Virtues, it
holds the first rank among all the Moral Virtues, as being the most
illustrious and the most exalted.* It is not a Theological
Virtue, because it has not God for its immediate object, as is the
case with Faith, Avhich believes in God, and is moved to such be-
lief by God Himself; by His wisdom, that is, which cannot fail,
and by His truth, which cannot deceive us. So, too, Hope looks
to the possession of God, and finds in Him its grounds for
awaiting so great a good ; that is, looks to the Almighty power
which enables God, and to the faithfulness which inclines Him,
to fulfil the promise He has made us that we shall possess Him.
So, again, Charity, which loves God, and is moved to love Him
by God Himself, that is, by His immense goodness. Not so
Religion, the immediate object of which is the honour, and inner
and outward worship of God, and hence is concerned, not directly
with God, but with those actions by which we honour God; audit
is moved to these acts by the consideration of the goodness which
it discovers in them, inasmuch as it sees that they are due to His
infinite excellency : this notwithstanding. Religion ranks far
above all the Moral Virtues, and outshines them all, as it
approaches more nearly to God than any of the rest. True,
it does not take God Himself as its immediate aim ; yet, by
ordering the acts proper to itself, and rendering them obsequious
and reverent, it seeks the honour and glory of God which results
from such acts, and hence is in closest contact with God.t
161. Nothing can concern God more closely than His own
honour. Indeed, the honour of the Almighty seems, so to speak,
to be that which touches Him more immediately than anything
else. Hence, no virtue brings us so near to God as Religion,
which, by the acts to which it prompts us, procures this honour
* 2, 2, quaest. 81, art. 5 et 6.
f Religio, magis de propinquo accedit ad Deum quam alise virtutes mo-
rales, in quantum operatur ea, quae directe et immediate ordinantur in hono-
rem divinum ; et ideo religio prseeminet inter alias virtutes morales. Ibid.,
art. 6,
THE VIRTUE OF RELIGION. 119
to God. Now, if among the solar rays the brightest are those
which are the nearest to the sun, if the stream becomes purer as
we approacli its source, it must needs hold good that the most
resplendent of the Moral Virtues will be that which lies nearest
to the Uncreated Light ; that the purest and most perfect of
them is that which is closest to the inexhaustible fount of all per-
fection. And if, in the courts of Princes those are deemed to be
the most illustrious who are placed nearest to the royal throne on
which the King himself is seated, who can doubt that among the
Moral Virtues those are the most illustrious, the boast of which it
is that their acts are nearest to the King of Heaven, and the
Creator of the Universe ?
162. To this may be added another reason alleged by the
Angelic Doctor, which may serve to set the pre-eminence of this
virtue in a still clearer light. He teaches that in its essence
Religion is one and the self-same with sanctity.* Religion, he
writes, pays homage to God, by certain acts of special worship,
such as sacrifices, offerings, prostrations, and the like. Sanctity,
under the inspiration of Religion, directs the same acts to the
honour and worship of God, along with the acts proper to itself;
whereby it sanctifies its subject, so that it coincides with Religion,
and consequently Religion comes to be identified with sanctity.
And indeed St James says : Religion fure and undefiled in the
sight of God and the Rather is this, to visit the fatherless and
widows in their affliction, and to keep ourselves unspotted fi'om the
world.\ At first sight one would say that this conduct showed
mercy, charity, detachment, purity, rather than Religion. But
no ; for it has been well said by the Apostle, that the practice of
these virtues, under the impulse of Religion, with a view to do
honour to God, and to the service of the Most High, is to be
accounted Religion ; and as such they have the singular honour
* Sanctitas dicitur, per quam mens hominis se ipsam et suos actus applicat
Deo, unde non difFert a religione secundum suam essentiam, sed solum ratione.
Ut supra, art. 7.
t Religio munda et immaculata apud Deum et Patrem h;ec est, visitare
pupillos et viduas in tribulatione corum, et immaculatum se custodire ab hoc
sseculo. Jac. i. 27.
I20 GUIDE TO THE SPIRITUAL LIFE.
of approaching closest to God. So that all any one has to do in
order to become a Saint is to attain a perfect degree of Religion,
163. But if we would gain a clearer notion of the excellencies
of this virtue, we have but to consider the great esteem in which
it is held by the holy Angels, and the fervour and devotion where-
with they practise it, not only in Heaven, but even here below,
where they deign frequently to descend in order to accompany,
and to worship with reverent homage, their Divine Maker. St
John Chrysostom says, that at the celebration of the holy Sacrifice
of the Mass (which is assuredly the chief act of Religion) the
holy Angels come down from Heaven in numerous bands, and
crowd around the Altar to pay homage to the God Who immo-
lates Himself thereupon ; and that they sing sweet hymns of
praise, standing full of reverence by the minister who offers
the spotless Victim to the Most High.* He proceeds to relate a
vision vouchsafed to a holy old man to whom God often dis-
covered His secrets ; and tells us, that he beheld a great multi-
tude of Angels surrounding the Altar whereon the unbloody Sacri-
fice was being offered ; that they were all clad in resplendent
robes, and were bowed down in lowly adoration, like soldiers
and courtiers in the presence of their King. And having put this
fact on record, he gives it the credit of his own authority, de-
claring that he believes it to be true.t
164. No wonder that the holy Doctor should have believed
this on the faith of a vision vouchsafed to another, when he
himself had frequently beheld the like, and, as Baronius relates,
was wont, on entering the church, to see it full of Angels, who
adored with lowly homage their God abiding therein ; and this
especially at the time of the celebration of the Divine Sacrifice, j
* Per id tempus et Angeli sacerdoti assident, et cceles.tium potestatum
universus ordo clamores excitat, et locus altari vicinus, in illius honorem qui
immolatur, Angelorum choris plenus est. Id quod credere abunde licet vel
ex tanto illo sacrificio, quod tunc peragitur. De Sacerdotio, lib. vj.
~+ Id quod facile mihi ipse persuadeo. Ibid.
% Joannes Chrysostomus sacerdos admirandus, Ecclesise Constantinopoli-
tanse, immo vero totius orbis splendor, vir animi perspicacis, omni fere tem-
pore videbat domum Domini refertam Angelorum costu, et tunc in primis
cum Divinum et incruentum Sacrificium offerebatur. Baron., torn, v., Annal.
A.D. 407.
NATURE OF WORSHIP. 121
Hence the celebrated historian goes on to say, that the Saint used
at times to inform his most intimate friends, in a tone of glad
astonishment, that when the Priest began the holy Mass, he
beheld, descending from above, Angels with shining counte-
nances, clad in resplendent raiment, who, barefooted, placed
themselves around the Altar, and, with attentive gaze and heads
bowed down, adored in reverent silence the tremendous mys-
teries. He next saw them arise and accompany the Bishops,
Priests, and Deacons, during the distribution of the consecrated
elements to the people. The reader may gather from this, how
singular is the excellence of this virtue of Religion, and how
worthy of esteem, since the Angels, not content with practising
it in Heaven, which is their home, come down to take part in
our worship here below, and appear to our eyes, at times, in
postures thus devout, lowly, and reverential, on purpose to incite
us to follow their example.
CHAPTER 11.
the general nature of the acts of worship by which we
Practise the virtue of religion, the several kinds
OF worship.
165. It is obvious that virtues derive all their splendour from
our inward acts. For, as our bodies receive their rational nature
from the soul, and plants draw their life from their roots, and as the
planets get their Hght from the sun, so the outward acts of virtue
derive from the inward acts of our mind and heart the goodness,
the supernatural value, the lustre and charm which make thern
pleasing in God's sight ; while our inward acts themselves draw
their merit from our motive, and, if they be supernatural, from the
grace by whose aid they are performed. And as a soulless body
is nothing but a loathsome corpse, a tree severed from its root a
mere log, and a planet, in like manner, without the sun, a dark
mass of matter j so too, virtue, unless accompanied by inward acts,
122 GUIDE TO THE SPIRITUAL LIFE.
I
is not really virtue, but the corpse and counterfeit of virtue. The
same holds good of the virtue of Religion, which derives all its
excellence from the inward acts by which the soul, acknowledging
the boundless perfection of God, its loving Maker and continual
Preserver, and conscious, on the other hand, how low, mean, and
vile it is, bows down in lowliest subjection before the Supreme
Majesty. In this inward act of subjection it is that the worship
we pay to God mainly consists. Apart from it, the outward
homage we may render is but a mere shadow of worship, a life-
less image of virtue.
1 66, St Thomas teaches that God demands our homage, not
for His own advantage, — as He receives immeasurable glory from
Himself,' — but for our benefit, since our bending before Him in
lowly homage helps us on towards our own perfection.* For it
must be borne in mind that every inferior (as the same holy
Doctor says) gains perfection by being subjected to what is above
it. Thus the body, by subjecting itself to the soul, gains life,
growth, sensibility, and reason ; the atmosphere, by admitting the
solar rays, becomes luminous and genial ; and thus, too, in me-
chanical arts, clay, by submitting to the hands of the potter, be- \
comes a handsome vase ; marble in the hands of the sculptor,
from a rough-hewn mass, is made into a fine statue, to be set up
in a gallery for the delight of princely eyes, or to be exposed on
the altars for the veneration of the faithful. Thus too, the soul,
by heartfelt and lowly subjection to God, Whom it acknowledges
as infinitely superior to itself, becomes perfect in His sight.
This is precisely what Augustine implies when he says, That the
due worship of God is to the advantage, not of God, but of man.
For who would ever dream that it was a benefit to the fountain
that we should drink of its waters, or to the light that we should
gaze upon it ? t
* Dicendum, quod Deo reverentiam et honorem exhibemus, non propter se-
ipsum, quia in seipso est gloria plenus, cui nihil a creatura adjici potest ; sed
propter nos, quia videlicet in hoc quod Deum reveremur et honoramus, mens
nostra ei subjicitur, et in hoc ejus perfectio consistit. 2, 2, qusest. 81, art. 7.
"j- Quod recte colitur Deus, homini prodesse non Deo, neque enim quisquam
fonti dixerit profuisse, si biberit ; aut luci, si viderit. De Civit. Dei, lib x.,
cap. 5.
NATURE OF WORSHIP. 123
167. This is why God complained of the Jews, many of whom,
while offering sacrifice, did not join that inward homage of the
heart, which is the soul of all worship offered to the Almighty.
The complaint I allude to may be found in the Psalms. The
Lord says : " Think you that I shall eat the flesh of bulls, or
drink the blood of goats ? * Mine are all the beasts of the forest,
and the cattle on a thousand hills. I know every fowl of the air,
and the beauty of the fields is Mine.t If you would offer unto
Me acceptable victims, join to the visible sacrifice the inner obla-
tion of the heart. Offer to God a sacrifice of praise, and pay
thy vows unto the Most High."j Whence the reader should
learn, that in performing acts of Religion, he must begin by cast-
ing a glance at God's supreme perfection and at his own nothing-
ness, and must honour the Lord with his heart's lowliest subjection ;
this being the main and most essential part of the homage which
the Most High seeks at our hands.
168. It by no means follows from this that we are to omit out-
ward acts of Religion, or that these do not belong to the virtue of
Religion. To assert this would be to fall into the error of those
heretics who reject ecclesiastical ceremonies and the public
worship of the Church \ and to say with the Trinitarians, that we
ought to worship God in spirit alone. § It is one thing to say
that outward acts of piety, entirely devoid of any inward spirit, are
not real acts of Religion, and another to assert, that even when
animated by the sentiments of the heart, they do not constitute a
true worship, such as is due to our Sovereign Lord and Maker.
The former of these positions is true : the latter is not only false,
but is, moreover, a detestable heresy. Were we pure spirits, like
the Angels, and the departed souls in heaven, with them we
might worship God with mental acts only; but being a compound
of spirit and flesh, what reason can there be why we should not
* Manducabo carnes taurorum, aut sanguinem hircorum potabo? Psal.
xlix. 13.
+ Mere sunt ferse sylvanim, jumenta in montibus et boves. Cognovi omnia
volatilia coeli, et pulchritudo agri mecum est.
X Immola Deo sacrificium laudis, et redde Altissimo vota tua.
§ Solo spiritu Deum adorare debemus.
124 GUIDE TO THE SPIRITUAL LIFE. 1
offer Him the homage of our lower nature? Is it that God, Who
has given us our souls, is not likewise the Maker of our bodies ?
Is He not the first principle of the body as well as of the soul ?
Why then should not the body acknowledge its Divine Maker
by acts proper to itself, and render to Him its homage of
reverence and service ?
169. To maintain such an assertion would be a folly of be-
nighted minds. The holy Council of Trent has long since
declared it to be a heresy, saying, that such is the condition of
human nature, that it can hardly rise to the contemplation of
heavenly things without the assistance of visible objects : for
which reason holy Mother Church has established certain rites,
as for instance, the differences of tone in the holy Sacrifice of the
Mass, where some parts are said aloud, and others in secret.
The Church has also ever made use of certain devout ceremonies,
as lights, incense, vestments, blessings of mystical import, and
such like things, handed down by Apostolic tradition ; and these
have been employed with a view of setting the majesty of so
great a Sacrifice in higher relief, and of raising the minds and
hearts of the faithful, by such sensible tokens of Religion and
piety, to the contemplation of the sublime truths involved in this
Sacrifice. *
170. The reason alleged by the holy Council for the necessity
of outward rites and acts of Religion is most convincing. As
long as our soul is bound up with this frail body, it cannot per-
form its spiritual acts, or rise to the consideration of the super-
natural, without the co-operation of the interior senses ; and these
being dependent on outward sensations, the soul cannot easily
perform its spiritual functions without the intervention of these
* Cum natura homimim ea sit quae non facile queat sine adminiculis ex-
terioribus ad rerum divinarum meditationem sustolli, propterea pia mater
Ecclesia ritus quosdam, ut scilicet quasdam submissa voce, alia vero altiore
in Missa pronuntiarentur, instituit. Caeremonias item adhibuit, ut mysticas
benedictiones, lumina, thymiamata, vestes, aliaque id genus multa ex aposto-
lica disciplina et traditione, quo et majestas tanti Sacrificii commendaretur
et mentes fidelium per hsec visibilia religionis, ei pietatis signa ad rerum
altissimarum, quce in hoc sacrificio latent, contemplationem excitarentur.
Sess. xxj., cap. 5.
NATURE OF WORSHIP. 125
latter. This is what the Apostle alludes to when he says, that
The invisible things of God, from the creation of the world, are clearly
see?t, being imderstood by the things which are made* Whence we
may infer that, would we worship God, Who is so deserving of
our homage on account of His boundless excellence, we must
needs perform outward acts, and make use of objects of sense
to move ourselves and stir up others to pay Him due homage.
171. And to be plain, who does not experience in his own case
how much this outward worship avails to awaken us to the con-
templation and veneration of the mysteries of Heaven ? Who is
there but, when he sees, on certain yearly recurring days, the
Churches stripped of their ornaments, the Altars bared, the
Crosses and holy images veiled, the bells and organs silenced,
the ministers of the sanctuary performing their sacred functions in
the garb of mourning, with plaintive chants; and sees them going
with clasped hands, heads bowed down, and barefooted to adore
the Cross, or lying prostrate at the foot of the Altar, — who, I
say, is there but must feel, amid this solemn silence, those sights
suggestive of woe, moved to compunction, stirred up to the con-
sideration of the Passion and death of our dear Redeemer, which
the Church recalls to our minds by these mournful ceremonies ?
And when the scene changing, the Churches are decked anew, and
the altars are adorned, the Priests appear in the garb of joy, the air
resounds with gladsome songs and strains of music, who does not
feel re-awakened within him the memory of the risen Christ, of
Whom the joyous festival is being celebrated? Who can con-
ceal from himself that his heart is glowing afresh with feelings of
joy and congratulation on account of the unspeakable happiness
of Jesus, Conqueror of Death ? Who, in beholding the magnifi-
cence of our Churches, the splendour of the Altars, the sumptuous-
ness of the vestments, the richness of the brocades, the embroidery,
the gold and silver, with which they are adorned, can help con-
ceiving a high esteem for the holy place, and a deeper reverence
for the sacred mysteries which are there performed ? So that
what the holy Council of Trent states is an obvious truth ; that
* Invisibilia Dei a creatura mundi, per ea qu£e facta sunt, intellecta, con-
spiciuntur. Ad Rom. i. 20.
126 GUIDE TO THE SPIRITUAL LIFE.
outward worship, besides being due to God (as we have said above),
is further needed in order to raise our minds to the contemplation,
and our hearts to the veneration, of divine things. We must hold
fast to the conviction that, as long as we are in this vale of tears,
though our minds be ever so refined and cultivated, we are still
engrossed in matter, and need the aid of material objects to lift
us up to the knowledge of heavenly things.
172. I will relate a fact in the history of King Clovis."* Hav-
ing been converted to the faith, and initiated by the holy Bishop
Remigius in the truth necessary to be known, this Prince went to
the church to be washed and born anew to God in the waters of
Baptism. The road between the royal palace and the basiHca
was superbly adorned, shaded by hangings suspended from above,
the walls of the houses were draped with costly silks, the Church,
where the Baptism was to take place, was decked out in all its
splendour, and in it a sumptuous baptistery was erected, while the
air was laden wdth delicious perfumes. The solemn procession
was headed with the whole body of the Clergy, one of them
bearing the book of the Holy Gospels ; it was preceded by the
Cross and a quantity of lighted torches, and all implored in
melodious tones the help of God and His Saints, in the usual
prayers of the Church. The King followed, being led on by the
hand of the saintly Bishop ; the Queen came next, and in her
train there followed an innumerable crowd. The King, on be-
holding the long line of sacred ministers, and hearing their
hallowed chants, and being impressed with the devout splendour
of the function, was inwardly moved, and filled with such conso-
lation, that, turning round to the Prelate, he asked whether per-
chance this were the kingdom of God Avhich had been promised
to him should he embrace the faith ? " No, Sire," replied St
Remigius, " this is not the kingdom I promised you, but the way
that leads thereto." Hence we may learn the powerful influence
which the sacred rites connected with God's worship can exert
over our minds, since they availed to soften the heart of the
fierce conqueror, accustomed to live amid regal splendour, and to
make him think that he was in Heaven, when only on the path ^
* In Vita S. Remig. Apud Surium, 13 Jan. 1
SPECIAL ACTS OF RELIGION. 127
thereto. We may therefore conclude, that rehgious worship
mainly consists in inward acts of submission to the sovereign
perfection of God ; and, secondarily, in the outward acts which
serve to give expression to, and to awaken within ourselves and
others, the sentiment of heartfelt self-abasement in the presence
of our Maker.
173. It must further be borne in mind, that religious homage
differs, according to the various persons to whom it is paid.
When God is its object, it is styled the worship of latria, since
we honour in Him that infinite perfection which He has of
Himself, and which He owes to none. The worship that we
address to the Saints is called didia, because we honour in them
the finite and limited perfection, which they cannot have of their
own power, but which God imparts to them as to His faithful
servants, and friends, and the favourite courtiers of the heavenly
abode. The honour paid to the Blessed Virgin is called hyperdulia,
as, although the excellence which we honour in her is finite, yet
does it far surpass that of the Saints, since she is the Mother of
God, and the Queen of the Heavenly Host, endowed far beyond
them all with the choicest prerogatives. Thus the worship we
pay the Saints and their Queen redounds, in the end, to the
honour of God, as the Seventh (Ecumenical Council teaches.
" We venerate the Saints as the friends of God, and the honour
we pay them returns to God. He that honours a martyr, wor-
ships God, and he that honours the Mother of God, pays homage
to her Divine Son.*
CHAPTER in.
THE SPECIAL ACTS BY WHICH THE VIRTUE OF RELIGION
IS PRACTISED.
174. Having thus set forth the essence of Divine Worship, we
next proceed to treat of the particular acts by which it is per-
* Sanctos veneramur ut Dei amicos ; et honor qui Sanctis impenditur, in
Deum recurrit : qui martyrem colit, Deum ipsum edit ; qui matrem ipsius
adorat, ipsi honorem assignat. Synod. CEcum. vii., Act. 4.
128 GUIDE TO THE SPIRITUAL LIFE.
formed, and consequently by which we may practise the virtue of
Rehgion, which is nothing but a habit producing such acts, or a
faciUty in their exercise. Amongst acts of worship, we may count
•prostration, or bowing down our body, when performed in the
spirit we have explained in the foregoing Chapter. For in the
Divine Scriptures I know we meet with many instances of prostra-
tion which have no connection with reHgious worship. Thus Jacob
prostrated himself seven times before his brother Esau.* Joseph
was worshipped by his brethren, who bowed down in his presence.t
So too, the Sons of the Prophets seeing that the spirit of Elias had
fallen on EUseus, venerated him by bowing down to the ground. |
But these several acts of homage were acts not of religious
worship, but of sincere reverence shown to mortal men on
account of some special gift or endowment for which they were dis-
tinguished. The adoration of which we speak is the lowly submis-
sion and homage paid by us to the immense majesty of Almighty
God. Such, for instance, was the adoration paid to God by the
people of Israel in the Temple, on the festival-day when King
Solomon, with so much grandeur, celebrated the feast of its
Dedication. The inspired text informs us, that after the King
had poured forth his prayer, fire came from above and burnt the
victims and the holocausts, and that the glory of the Lord filled
the Temple.§ That is, — as Cornelius a Lapide explains it, — a
bright and luminous cloud spread throughout the Temple, as a
visible token of the majesty and unseen glory of God.|| At this
sight the Jews fell with their faces on the marble pavement, and
with lowly homage worshipped the Divine Majesty. T[
* Et ipse progrediens adoravit pronus in terram septies, donee appropin-
quaret frater ejus. Genes, xxxiij. 3.
f Et incurvati adoraverunt eum. Genes, xliij. 39.
X Videntes autem filii prophetarum, qui erant in Jericho e contra, dixerunt :
Requievit spiritus Elise super Eliseum. Et venientes in occursum ejus, ado-
raverunt eum proni in terram. IV. Reg. ij. 15.
§ Ignis descendit de coelo, et devoravit holocausta, et victimas ; et majestas
Domini implevit domum. II. Paralip. vij. i.
II Majestas Domini, id est gloria, puta caligo, sive nubes splendida et glo-
riosa, Dei invisibilis majestatem, et gloriam reprassentans.
11 Et corruentes proni in terram super pavimentum stratum lapide, adora-
verunt, et laudaverunt Dominum.
SPECIAL ACTS OF RELIGION. 129
175. When we wish to practise the Hke acts of adoration, we
may, since it is out of our power to behold, as did the Israelites,
the visible presence of the Divine Majesty, represent it to our-
selves in those colours which faith supplies. We can, for instance,
consider our God as infinitely superior to all creatures, by the
boundless dominion which He has over them, as being their
Creator. This was the practice of St Augustine, who, comment-
ing on those words of the ninety-sixth Psalm, " For Thou, O Lord,
art most high above all the earth : Thou art exalted far above all
gods," says, " Yea, not only above the false gods, which are
devils, but above all men, especially the just, who share in the
glorious name of God ; and above all the Angelic Hierarchies : —
in a word, infinitely above whatever has been, or can be, created." *
Let us then, with the most heartfelt lowliness, prostrate ourselves
before that immense Majesty.
176. But as our deepest self-abasement is immeasurably inferior
to His sovereign excellence, let us own it with all the humility
that we can command, after the example of the Seraphim in
Heaven, who, after having adored and rehearsed the praises of
God in their glorious hymn, the Trisagion, Holy, Holy, Holy,
veil their faces with their wings, to declare that their homage is
infinitely inferior to His boundless merit. This is the meaning
assigned by St John Chrysostom to this act of theirs.t Thus will
a humble confession enable us to make up for that far deeper
self-abasement which, though due to God's infinite majesty, is
far beyond our power to attain.
177. But this inner sentiment must be accompanied by suitable
external actions, such as genuflections, bowings down, and also
vocal expressions, according to the example of the people of
* Quoniam tu Dominus Altissimus super omnem terram, nimis exaltatus es
super omnes deos. Nee solum super dsemonia, sed etiam super homines,
maxime justos, qui dicuntur dii : et hoc parum est, super omnes Angelos.
In Psal. xcvj.
t Cum enim plurimam habeant erga Conditorem reverentiam, hanc unde-
quaque conantur prsestare : deinde cum non assequantur quod expetunt, quod
deest affectui, hoc velo obtegunt. Hanc ob causam igitur facias ac pedes
tegere dicuntur. Hom. i. in Isaiam.
VOL. III. I
I30 GUIDE TO THE SPIRITUAL LIFE.
Israel.* Because, though God already beholds our inner self-
abasement, nor is there any need of this being made manifest by
outward acts, still, as St Augustine observes, and as we have
already said, humble postures help somehow or other to intensify
the emotion from which they proceed.t
178. So addicted were the Saints to these acts of religious
veneration, that they may appear to us, lukewarm and indifferent
as we are, to have pushed them to excess. Holy Church tells
of St Francis Borgia, that he daily adored God a hundred times
on bended knees.| We read also that St Patrick kept up the prac-
tice of adoring God on bended knees, three hundred times every
day. § Marulus relates that St Martha knelt on the ground one
hundred times each day, and one hundred times each night, in
worship of that God now reigning in Heaven, Whom, when on
earth, she had received as a guest in her house. || The like is
recorded of St Simeon Stylites on his column. Nor are there
wanting now-a-days godly men (and I myself am intimate with
some among them) who practise the like devout exercises with
an extraordinary frequency. We should all imitate these in a
certain measure, if, as subjects of the Heavenly King, we desire to
pay Him due homage ; being assured that, as the kings of the
earth are gratified by the tokens of the submission of their sub-
jects, so too the Monarch of the Universe is well pleased when
frequent acts of homage are paid to Him by His creatures.
* Corruentes proni in terrain super pavimentum stratum lapide adorave-
runt. II. Paralip. vij. 3.
+ Orantes de membris sui corporis faciunt quod supplicantibus congruit,
cum genua figunt, cum extendunt manus, vel etiam prostemuntur solo ; et si
quid aliud visibiliter faciunt. Quamvis eorum invisibilis voluntas, et cordis
intentio Deo nota sit, nee ille indigeat his indiciis, ut humanus ei pandatur
animus ; sed Ms magis se ipsum excitat homo ad orandum, gemendumque
humilius et vehementius. Et nescio quomodo, cum hi motus corporis fieri,
nisi motu animi praecedente, non possint, eisdemque rursus exterius visibiliter
factis, ille interior invisibilis, qui eos facit, augetur : ac per hoc cordis affectus,
qui ut fierent ilia prrecessit, quia facta sunt, ci'escit. De Cura pro Mort.
Gerend., cap. 5.
X Centies quotidie de genu Deum adorabat.
§ Tercenties per dies singulos flexis genibus Deum adorare.
11 Lib. ij., cap. i.
SPECIAL ACTS OF RELIGION. 131
179. It is an act of Worship when to these prostrations are
joined praise, as is recorded of the Israelites in the text already
quoted. These, having prostrated themselves with their faces to
the ground in order to adore the Most High, all with one accord
broke forth with songs of praise, extolling in a loud voice the
infinite, eternal, and boundless goodness of God Almighty, Who
granted them this most great favour.* Lactantius says, that
among the acts of Worship whereby we pay homage to God, the
highest place is held by that of praise uttered by the just man in
order to extol His greatness.t And in truth, the praises addressed
to God contain a marked protestation of His divine perfection.
And further we may see with what jubilation the Psalmist burst
forth in accents of praise to the Most High, and how, after
having extolled the Almighty with the most fervent affections ot
the heart, he summons all creatures to join in praising the
Creator, calling upon all the nations of the earth, the Angels
in Heaven, the sun, moon, and stars, the seas and all that is
in them, the storms, the mountains and valleys, woods and fields,
in a word, upon everything to give glory to God 4 in order that
their united praise may supply that which he himself fain would
give, but which his own heart is too narrow to produce. In
like manner the three Babylonish children, in their Canticle,
invite all the works of God to praise and evermore exalt Him,
Who, by a stupendous miracle, had preserved them scatheless
amid the raging flames.§ Such, too, should be our conduct, if
we have the sHghtest care for God's honour. In our prayers we
should set ourselves to consider the boundless might of God,
which called out of nothing so many beauteous creatures that
shine in the heavens and adorn the face of the earth : we should
ponder the providence which bears up everything, the goodness
* Adoravenmt et laudaverunt Dominum, quoniam bonus, quoniam in jeter-
num misericordia ejus.
f Summus colendi Deum ritus est, ex ore justi hominis ad Deum directa
laudatio. Inst., lib. vi., cap. 25.
X AfFerte Domino gloriam et honorem ; afferte Domino gloriam nomini
ejus. Psal. xxviij. 2.
§ Benedicite omnia opera Domini Domino, laudate et superexaltate eum in
ssecula. Dan. iij. 57
132 GUIDE TO THE SPIRITUAL LIFE.
which upholds them, the wisdom that knows all, penetrates, and
beholds all, the immensity whereby God is everywhere present
and confined to no place, the infinite Majesty before which the
highest Seraphim tremble, the unspeakable beauty which ravishes
them all in joyous ecstasy. Thus too, should we pay the tri-
bute of praise to every one of God's perfections, and rehearse in
their honour a canticle of benediction. We should further fre-
quently think on the favours which our God vouchsafes to us ;
both on the general benefits of creation, preservation, redemption,
and also on the special blessings which He imparts to us every
moment, whether in the order of nature, or in the far higher
sphere of grace : exalting Him for each of these with heartfelt
gratitude, and inviting all creation to help us to praise Him.
This is an exercise of Worship and of Religion, no less acceptable
to God, than due to His incomprehensible excellency.
1 80. Another act of Worship is prayer. I will not tarry long
on this point, as it formed the subject-matter of the sixth Article
of the first Section. I will content myself with making some
brief remarks upon petition, in so far as it is an act of Worship.
That it is an act of Worship is unquestionable, for to this
excellent virtue of Religion belong all those acts which show
reverence and homage to the supreme and eminent perfections
of God. Beyond all doubt, whoever calls upon the Almighty, by
that very act acknowledges His beneficence, liberality, provi-
dence, goodness, and mercy : he makes protest that the same God
is generous, open-handed, is good, merciful, the Author and
Fountain of all that is good in him : and hence, humbles
himself with lowly sentiments before these several Divine
attributes, and by his self-abasement renders to them honour
and glory. The Psalmist, in order to express how pleasing to
God is this honour resulting from prayer, compares it to the
incense which rises into the air in clouds of perfume, and spreads
its sweetness all around.* And the Gloss adds, by way of comment,
that under the old law incense was offered on God's Altar, as
an emblem of the sweet savour wherewith our prayers ascend to
the Almighty. Nay, more ; St Thomas distinctly asserts that
* Dirigatur oratio mea, sicut incensum in copsuectu tuo. Psal. cxl. 4.
SPECIAL ACTS OF RELIGION. 133
prayer is the chief act of Religious Worship ; and he gives as
the reason, that in prayer we render to God the homage of our
minds, the noblest part of man, which gives direction to all
actions and outward behaviour appertaining to God's worship ;
and that consequently prayer is the chief among all acts of
Worship and Religion.*
181. The reader will now perceive why the servants of God
are so given to this devout exercise, that prayer seems to be to
them what water is to a fish, or air to a bird : it is the native
element in which they live. Cassian relates f that the ancient
Fathers ever had on their lips the opening words of the sixty-
ninth Psalm : O God, come to my aid. O Lord, make haste to
help me.% Cassiodorus narrates of Paul of Lybia, the father
and guide of five hundred Monks, that no single day passed
without his putting up to God three hundred devout petitions.
Palladius says of a certain devout maiden, that she prayed daily
seven hundred times. § St Jerome relates of St James the
Apostle, that his unceasing supplications for his people had
hardened his knees, so that they had the appearance of being
covered with camel's hide. |j The Abbot John bears witness that
he had seen with his own eyes a cavity four inches deep in the
places where a holy old man of the Thebaid was accustomed to
rest his knees and elbows ; so much addicted was he to the
exercise of prayer. IT The Saints knew full well what honour
redounds to God from our petitions, presented in a spirit of
lowly dependence upon Him Who is the Author and Fountain-
head of all our good. And hence they never wearied of making
* Orando tradit homo mentem snam Deo, quam ei per reverentiam sub-
jicit, et quodammodo praesentat. ut patet ex auctoritate Dionysii prius in-
ducta. Et ideo sicut mens humana prseeminet exterioribus et corporalibus
membris, vel exterioribus rebus, quae ad Dei servitium applicantur, ita etiam
oratio praeeminet aliis actibus religionis. 2, 2, qusest. 8, art. 3, ad. 3.
f Instit., lib. viij., cap. i.
X Deus in adjutorium meum intende, Domine, ad adjuvandum me festina.
§ In Hist. Lausiac, cap. 24.
II Et flexis genibus pro populo deprecabatur in tantum, ut camelorum du-
ritiem traxisse ejus genua crederentur. De Viris Illustr.
IT Sophron. Prat. Spirit., cap. 284.
134 GUIDE TO THE SPIRITUAL LIFE.
supplication, nor of bowing down in the humble posture of
suppliants. Let us, in like manner, find our delight in the
frequent use of prayer and supplication, which, over and above
the other many advantages resulting from it, inasmuch as it is
the channel whereby we receive every grace (as was shown in
the first Section), will moreover enable us to give great honour
to God.
CHAPTER IV.
OTHER ACTS OF WORSHIP WHICH BELONG TO THE VIRTUE OF RELI-
GION. AMONG THESE SACRIFICE IS THE PRINCIPAL.
182. So true is it that among the acts of Worship which we per-
form in God's honour, Sacrifice is the chief, that we should bej
bound, by an impulse of our reasonable nature, to offer it to the
Almighty, even had He not formally required it of us. For
natural reason, dictates that the prerogative of the Maker of all
things should be acknowledged by some sensible gift in token of
submission to His supreme sovereignty; even as subjects, by
the taxes which they pay to their rulers, show recognition of their
sovereign authority. Hence, we see that not only the Jews and
Christians, both under the Old and New Covenant, ever offered
sacrifice to God, but that it has at all times, even amid the most
barbarous tribes, formed part of the worship which they, in their
bhndness, paid to the false deities whom they mistook for gods.*
St Thomas, whose doctrine we delight to quote, explaining the
essence of that kind of Sacrifice which is rigorously due to the
Supreme Majesty of the Most High God, says that we have what
is strictly called a Sacrifice, when some action is performed with
reference to things offered to God, as when animals are slain and
burnt, or bread blessed, broken, and consumed : and this is the
* Ex natural! ratione procedit, quod homo quibusdam sensibilibus rebus
utatur, offerens eas Deo in signum debitse subjectionis et honoris, secundum
similitudinem eorum, qui dominis suis aliqua offerunt in recognitionem do-
minii. 2, 2, quaest. 85, art. i.
SACRIFICE. 135
proper meaning of the word ; for Sacrifice is derived from this, ■
that man performs a sacred rite. Hence, the holy Doctor con-
cludes that Sacrifice is nothing but an offering made to God of
some visible object, in protestation of His boundless perfection
as our First Beginning and Last End, with the addition, however,
of some action performed on the thing offered.*
183. In Sacrifice, the offering must be some visible object. As
it has to signify our subjection to the supreme dominion of the
Maker of all things, some action must be performed on it. This is
implied by the very word SacHfice itself, which signifies the doing
of some sacred action, as the Israelites did in olden times when,
in offering their victims, they flayed them, or consumed them in
the fire ; and as Christian Priests now do, in the devout cere-
monies they perform with the consecrated Host and Cup, which
contain the Victim presented to the Eternal Father. Hence, it
follows, that to make to God the offering of the bread and wine,
by merely placing them upon the Altar in His Divine sight, would
not be a Sacrifice, since, in such case, there would be wanting
the action which is of the essence of Sacrifice. And it should be
here observed, that the Victim and the manner of its oblation
are not left to our choice, but must be determined by law, and
performed by chosen ministers, as, in fact, God in the Old Cove-
nant, and our Redeemer in the New Testament, have established.
184. Further, the offering must be made in protestation of
God's excellence ; for, as St Thomas again teaches, the visible
Sacrifice is performed in order to give expression to the inner
oblation by which the soul offers itself as an holocaust to God. f
And this it is that God would have the Israelites understand by
the words of the Psalm adduced above, where He tells them that
the beasts of the forest, the cattle on the hills, the oxen, calves,
and rams, which they slaughtered at His Altar, were His, and that
* Dicendum quod sacrificia proprie dicuntur, quando circa res Deo obla-
tas aliquid fit ; quod animalia occidebantur et comburebantur ; quod panis
frangitur, comeditur et benedicitur, et hoc ipsum nomen sonat : nam sacrificia
dicuntur ex hoc, quod homo facit aliquid sacrum. Ibid., art. 3, ad 3.
t Significat sacrificium, quod offer tur exterius, interius spirituale sacrificium,
quo anima se ipsam offert Deo. Ibid., art. 2.
136 GUIDE TO THE SPIRITUAL LIFE.
He required of them that they should offer to Him a sacrifice of
praise, of the interior and sincere affections of their hearts.*
185. From what has been said hitherto, it follows that Sacrifice
must not be offered to the Saints : it is reserved to God alone.
For the Saints have no shadow of right to the honour which
Sacrifice is intended to give, namely, the acknowledgment that
He to Whom we sacrifice is the First Beginning, from Whom we
derive our life and being, and our Last End, in Whom all our
happiness consists ; and further, the recognition of our complete
subjection to Him, which is witnessed by some outward actions :
— a homage due, as is obvious, to God alone. As St Augustine
says, we may find the parallel of this in the homage paid to the
rulers and kings of the earth, which could not be paid to others
without incurring the guilt of treason.! It is, indeed, lawful to
offer Sacrifice to God, in memory of the Saints, in thanksgiving
to the Most High, for the glory wherewith He has been pleased
to exalt them, or in order to obtain their protection, and to
implore some favour through their intercession. Because the
Saints take great delight in seeing us help them to thank God
for the immeasurable happiness which He has bestowed upon I
them, especially when we make use of an action so holy, and so
honourable and acceptable to God. Hence, they are moved to
become our patrons and protectors, and to win for us, by their 1
prayers on our behalf, the graces and favours for which we ask
through their intercession. What has been said of Sacrifice holds
good of the consecration of Churches and Altars, which, for a like
reason, are dedicated to God alone, although, as St Augustine
observes, they may be erected to the memory of the martyrs. %
In all such dedications, the Saints have a share, only under those
titles, of which we have spoken above, and which are so honour-
able to them.
* Mese sunt ferse silvarum, jumenta in montibus, et boves, etc. Immola
Deo sacrificium laudis, et redde Altissimo vota tua.
+ Hoc enim videmus in omni republica observari, quod summum rectorem
aliquo signo singular) honorant, quod cuicumque alteri deferretur, esset crimen
lses38 majestatis. De Civit. Dei, lib. x., cap. 19.
J Nulli martyrum, sed ipsi Deo martyrum sacrificamus ; quamvis in memo-
rias martyrum constituamus altaria. Contra Faustum, lib. iij., cap. 21.
SACRIFICE. 137
186. Hence, too, may be gathered how far our sacrifices excel
those of the Old Law, as we no longer offer vile and worthless
oxen, heifers, and lambs, but the very Son of God ; He who is
not only the Victim presented to God the Father^ but the principal
Offerer, so that God receives from the oblation an honour propor-
tionate to His infiinite greatness. But further, whatever the effi-
cacy of the bloody sacrifices of the Jews, it was wholly derived
from our unbloody Sacrifice, which theirs foreshadowed. So
that between our sacrifice and theirs, the only difference that
exists is the difference between the figure and its reality, the
shadow and the substance, the prototype and its type.
187. St John Chrysostom, adverting to this truth, exclaims,
" In what rank, tell me, shall we place the Priest who is
exalted to the high office of celebrating a Sacrifice so awful and
so venerable ? Are we to leave him among the common herd of
men, or to place him amid the Angelic Choirs ? For consider
what should be the purity of his life, his devotion, his piety, and
the unblemished hohness of his soul ? What kind of hands ought
those to be which touch so constantly an object so sacred ?
What kind of tongue should that be which utters words so
divine ? " * It is beyond question that the servants of God, who
were full well aware how august is the ministry of this Heavenly
Sacrifice, shrank from approaching it without great purity of con-
science, and great fervour and recollection of spirit. St Francis
Borgia, before Mass (which he never failed to celebrate every
day) spent several hours with God in prayer and self-examination,
in order to cleanse his conscience from all defilement of sin ; and
in beginning the Sacrifice, he accompanied the sacred words and
rites with a continuous stream of the sweetest tears.t St Francis
* Cum sacerdos Spiritum Sanctum invocaverit sacrificiumque illud horrore
et reverentia plenissimum effecerit, communi omnium Domino manibus as-
sidue pertractato, qusero ex te quoto ilium in ordine coUocabimus ? Quantam
autem ab illo integritatem exigemus ? quantam religionem ? Considera enim
quales manus ilia administrantes esse oporteat ? qualem linguam, quae verba
ilia effundat? qua denique re non puriorem, sanctioremque esse conveniat
animam, quse tantum ilium, tamque divinum spiritum receperit. De Sacerdot.,
lib. vj.
+ P. Ribad., In Vita, lib. iv., cap. 4, n. 14.
138 GUIDE TO THE SPIRITUAL LIFE.
Xavier's face and breast were often bathed with the same devout
tears while celebrating, and he burned with such an ardent charity,
as to be an object of astonishment and devotion to all who beheld
him.* Venerable Bede tells us of St Cuthbert, that he could
never celebrate without shedding abundant tears.f The like is
told of many other Saints. And further, it is recorded of Cardinal
Hosius, that the day before celebrating, he always cleansed his
conscience by a rigorous fast, taking no more than three morsels
of bread ; and when the morning came, he prepared himself by
many hours of prayer, during which time, though much important
business was pressing upon him, he refused to give audience to a
single person. I If our reader be one who has been raised to the
honour of the Priesthood, he may, by the light of this teaching
and of these examples, learn what should be the innocency
of his life, the blamelessness of his conversation, and the
fervour of spirit wherewith he should go up to the Altar to
perform an action which fills the Seraphim of Heaven with holy
awe.
1 88. But if the reader be a layman, let him consider the
modest, decent, and reverent demeanour wherewith he should be
present at so awful a Sacrifice. To such as these, St John Chry-
sostom proposes the example of courtiers, who, in the presence of
their King, are careful to behave with all possible reverence, in
order to pay him homage, and to gain his good graces.§ " There-
fore," he continues, '' they strive, not by the modesty of their
looks only, but by their subdued tone of voice, by the manner of
holding their hands, by the position taken by their feet, and, in a
word, by their whole deportment, to show due observance to the
Sovereign."!! "And," he concludes, " we too should thus stand
* Tursellin., In Vita, lib. v., cap. 5.
f Lib. iv., cap. 28.
% Stan. Rescius, In Vita, lib. iij., cap. 16.
§ Assistit aliquis terreno regi, omnibusque modis molitur, ut quampluri-
mum erga ilium reverentiam exhibeat, quo per hoc majorem illius erga se con-
ciliet benevolentiam.
II Cujus gratia non solum specie capitis, verum etiam ipsa voce, ipsa ma-
nuum compositione, ipsa pedum conjunctione, totiusque corporis contractione
talem reverentiam conantur ostendere.
SACRIFICE. 139
before the Altar, in the presence of the majesty of the Heavenly
King, beholding Him with the eye of our mind, and doing Him
homage in awe and trembling." *
189. Such was the custom of Sir Thomas More, the great
Chancellor, and illustrious Martyr in England. He knew full
well how to infer, from the respect which he showed in the
presence of his King, how far greater was the reverence he
should pay to God when assisting at the Holy Sacrifice. And
with the very same reverence used he to behave when daily
hearing the holy Mass, at which time the Lamb without Spot is
offered to the Eternal Father. It happened one day, that while
he was at Mass, he was summoned to the royal presence on some
weighty business. Many a courtier at such a message would
have turned his back on the Altar, and would have hurried to
meet his Sovereign. But Sir Thomas More did not move from
his place. Another summons came, and yet he remained quite
absorbed in his attention to the Service. The third time, the
royal messengers began to insist with him that he should leave
the Altar, and go at once to the royal cabinet, where the King
awaited him. The holy man then replied, " Go, tell the King
that I am paying homage to a greater Lord than he, and that I
must first fulfil this act of reverence and of service." t Whosoever
has the same lively faith in the awful mysteries of Religion as
was possessed by this saintly Chancellor, should show the same
esteem as he for the Sacrifice which is celebrated at holy Mass ;
and when present thereat, he should, after the example of so
great a man, pay it the honour it claims, by the modesty of his
outward bearing, and by the reverence and devotion of his inmost
soul.
190. We have hitherto spoken of Sacrifices which are such in
the strict acceptation of the term ; but, as the Angelic Doctor
observes, % there are other holy actions which, though not strictly
* Sic oportet nos assistere, talem Deo glorificationem offerentes, metuentes
ac trementes, ac tamquam ilium ipsum mentis oculis intuentes. In Isaiam,
Hom. i.
t Respondit, se meliori Domino obsequium prsestare, et perficere opus prius
oportere. Stapleton., In Vita, cap. 6.
X 2, 2, quEEst. 85, art. 3, in corp.
I40 GUIDE TO THE SPIRITUAL LIFE.
speaking Sacrifices, partake of the nature of this supreme act, if
done in the spirit proper to Sacrifice. Because every good action
performed from the motive of some other virtue, shares in the
species of that virtue, and acquires a fresh charm, which renders it
worthy of greater esteem. Thus it is a kind of Sacrifice when we
give praise to God by the recitation of Psalms or of other prayers.
And, indeed, this is styled by holy David a Sacrifice of Praise,
whether it be given privately, in a low voice in the secrecy of our
own chamber, or aloud, by alternate chant in a public assembly :
provided only, that while uttering with our tongues the praises of
the Almighty, we, at the same time, lift up our hearts to God, and
join with the Angels in showing forth His honour. So too, if we
mortify our body, and present it as a victim in honour of the
Most High, we offer, as St Paul teaches, a sacrificial act.* To
bestow alms, to make an offering to God with the intent of paying
Him homage by this act of benevolence, may be called a Sacrifice,
and indeed it is so styled by the same Apostle.t Nay more ; not
only does St Augustine, in conformity with the Apostle, call the
mortification of the flesh, by means of a rigid abstinence, and of
other inflictions, a Sacrifice, but he gives the same title to forsak-
ing the world, and consecrating ourselves to God ; provided such
offering be made out of the motive of God's honour and glory. :|:
Thus, the reader may see that by acquiring and assiduously prac-
tising the virtue of Religion, he may add a new lustre to every
virtuous action that he performs, may render greater honour to
God, and earn for himself more abundant merit.
191. Vows are another act of Religion. This is beyond ques-
* Exhibeatis corpora vestra hostiam viventem. Ad Rom. xij. i.
i* Beneficentise et communionis nolite oblivisci, talibus enim hostiis pro-
meretur Deus. Ad Hebrceos xij. 16.
X Ipse homo Dei nomini consecratus et Deo devotus, in'quantum mundo
moritur, ut Deo vivat, sacrificium est. . . . Corpus nostrum, cum per tempe-
rantiam castigamus, si hoc quemadmodum debemus, propter Deum facimus,
sacrificium est. Ad quod exhortatus Apostolus ait, Obsecro itaqzie vos,fr aires,
per inisericordiam Dei, ut exhibeatis corpora vestra hostiam viventem, sanctam,
Deo placentem, rationabile obsequium vestriim. Si ergo corpus sacrificium est,
quanto magis anima cum se refert ad Deum, fit sacrificium ? De Civit. Dei,
lib. X., cap. 6.
SACRIFICE. 141
tion, as Isaias affirms it : And they shall serve Him with sacrifice
and oblation, and they shall vow a vow imto the Lord, and shall per-
form it.'" The reason is that a Vow is a promise made to God
of something pleasing to Him ; hence it is a promise made in His
honour. That tlie Vow may really give honour to God, it must
be accompanied by fidelity in keeping to our promises, as the
Royal Psalmist warns us ; f otherwise, instead of honouring, it
outrages God.
192. An Oath is another act of Worship; for by being called
on to bear witness to any truth, God is honoured for His infinite
wisdom and sovereign truthfulness, which can neither deceive nor
be deceived. Hence, certain ancient Canons prescribe that the
same respect be paid to an Oath as was shown to the blessed
Sacrament. And just as out of reverence to the Sacred Manhood
of our Lord, the Holy Eucharist is to be received fasting, so
too was it ordered that Oaths should be taken fasting, out of
respect to the First Truth. But that an Oath be honourable to
God, it must be about what is true, lawful, praiseworthy, and of
real importance ; for to call on God to bear witness to what is
false or sinful, would not be to honour, but to dishonour Him.
To call on Him to bear witness to truths of but light moment,
would be to show deficiency in our esteem of His infinite majesty.
193. There are many other acts of Religion, as, for instance,
genuflections, bowing the head or body, uncovering the head,
clasping the hands, striking the breast, casting the eyes down to
the ground, uplifting them to Heaven, holding out our arms in
the form of a Cross, or prostrating ourselves on the ground.
Other acts are adoration of the Cross, veneration of images and
relics, and the practice of carrying them about us with due respect.
To these we may also add, the founding of churches, the beautify-
ing of them with marbles and pictures, the adornment of altars,
and lavishing silver and gold on their decoration. The cere-
monies of the Church are also acts of Worship ; so likewise are
the sacred vestments, the consecrated vessels, psalmody, chanting,
* Colent eum in hostiis, et muneribus, et vota vovebunt Domino, et solvent.
Isai. xix. 21.
t Vovete et reddite Domino Deo vestro. Psal. Ixxv. 12.
142 GUIDE TO THE SPIRITUAL LIFE.
devout music, incense, processions, pilgrimages, and whatever
helps us to render homage and service to God as to our Maker
and our Everlasting Bliss.
CHAPTER V.
PRACTICAL SUGGESTIONS TO DIRECTORS ON THE PRESENT ARTICLE.
194. First suggestion. The Director will have seen before now,
how much the Saints were addicted to honouring God by the
worship of adoration, since not a few of them used to practise
it several hundred times a day. The penitent, however, may not
have attained that idea of God which suffices to stir him up to
such frequent acts of homage and veneration ; then the Confessor
must at least strive to get him to make acts of adoration as often
as he comes before God and Christ Jesus in church, or when in
his chamber he enters into converse with God in mental prayer,
self-examination, recital of the Breviary, the Rosary, and the like \
for if adoration is God's due at other times, on these occasions
it is absolutely requisite in order not to be wanting in the
respect owing to His Divine Majesty. Who is there, that when
calling on a friend, or on being introduced into the presence
of a prince, fails at the first meeting to greet him with tokens
of suitable reverence, whether by bows, or salutations, by kissing
his hands, or garments, or by bending the knee, according to the
rank of the person with whom he is about to converse. It is
obvious that to omit these and the like civilities, is to fail in due
respect. Why, then, in coming into God's presence, should we
neglect to show Him at the outset those marks of homage which
are His due as the Monarch of the Universe, by bowing down
before Him ? And how can such a neglect be other than a failing
of the reverence owed by us to the Divine Majesty?
195. I may further add that such adorations are required for
the success of our prayers; since, by recalling to mind at the
PRACTICAL SUGGESTIONS. 143
outset of our prayers the greatness of that God Avith Whom
we are about to converse, and conceiving sentiments of deep
reverence towards Him, the soul gains recollection, the body
takes a fitting posture, and the mind becomes fixed on the object
made present to it ; thus prayer is begun, carried on, and brought
to a close with the proper attention. And, indeed, Holy Church,
in setting forth the order of the Divine Office, prescribes at its
outset the recitation of the ninety-fourth Psalm: Come let us
rejoice before the Lord" which breathes throughout with adoration
and homage to the Majesty of the Most High ; and after each
stanza, she interposes an act of adoration to God, considered
either as our Maker, Let us adore the Lord, Who made us, or
as our Sovereign Ruler, Come let us adore the Lord, the King,
of Apostles, Martyrs, Confessors, Virgins, as the case requires.
Thus are we sufficiently given to understand, that in beginning
any prayer whatever, whether mental or vocal, we should collect
all our thoughts and aff"ections in the presence of God, and
humble our whole selves before Him, by an act of the lowliest
adoration.
196. Second suggestion. As regards the adoration which con-
sists in exterior acts of the body, the Director will take heed
to prevent his penitents, while praying in church, from doing
anything which is not practised in such places by the mass of
the faithful : because to break forth in public into acts which are
singular, however devout, may easily lead to vanity and self-
complacency in the person that performs them, and may readily
provoke the remarks and railings of the bystanders. I except
the case wherein the Confessor might judge fit to allow such
acts, as a mortification, to some one who feels an extreme repug-
nance for them; which prescription, however, should never be
given without due consideration. If the penitent pray in the
privacy of his closet, he must be advised to do whatever is most
calculated to stir up within him reverence, respect, and awe, in
the presence of Him Whom he is then addressing : for one of
the motives for performing these outward actions is, as St
Augustine says, by their aid to awaken such sentiments of pious
veneration. But in order to proceed in this matter without risk,
144 GUIDE TO THE SPIRITUAL LIFE.
I will now explain what are the acts of outward Worship, which
have ever been laudably practised among the faithful, so that we
are assured that they constitute a true Worship.
197. It is an act of Worship to pray kneeling, or standing up-
right. Baronius informs us * that both methods have ever been
in use in the Church, and he alleges the authority of Tertullian.f
He alludes also to the custom of the Church, which prescribes
kneeling at prayer for six days in the week, and standing on the
seventh — that is, Sunday — in memory of our Lord's Resurrection.
But, as to pray kneeling is a posture more becoming the condi-
tion of a sinner, and better suited to move God to mercy, it should
be the most frequently adopted. Ribadeneira relates of St Ig-
natius, X that he was accustomed to go up to the roof of the house,
and there he engaged himself in prayer, sometimes standing with
eyes fixed on Heaven, and sometimes prostrate on the ground.
198. It is also an act of external Worship to pray with joined
hands. We read in the Book of Exodus,§ that while the hosts of
Israel were fighting against the Amalekites, Moses stood on the
summit of a high hill praying to obtain of God the victory \ and
that, during his prayer, he kept his hands uplifted — that is, as A
Lapide explains it, clasped together, so that the palm of one hand
met the other.|| And so pleasing to God was the prayer of
Moses, being accompanied by this outward act of veneration and
worship, that when he lowered his hands, from being unable to
keep them uplifted any longer from sheer fatigue, the Israelites
began to have the worst of the fight ; IT so that it was necessary
for Aaron and Hur, on either side of the Prophet, to assist him
in holding his arms extended until the sun went down, in order
* Annal. EccL, a.d. 58.
•f- Quod ad habitum corporis in fundendis precibus spectat, stantes aliquando,
aliquando vero genibus flexis Christianos adorare debere, verissima est in
Ecclesia institutio, ut tradit Tertullianus.
X In Vita, lib. v., cap. i.
§ Exod. xvij. II.
II Videtur autem Moyses, levasse et extendisse manus junctas, ita ut vola
una alteram, qua virgam tenebat, complecteretur.
H Cumque levaret Moyses, vincebat Israel : sin autem paullulum remisisset,
superabat Amalec. Ibid.
PRACTICAL SUGGESTIONS. 145
that, continuing his prayer in this devout posture, he might
enable his people to gain a complete victory over the Amalekites.
199. Baronius"' quotes a letter of Pope St Nicolas, in which he
repHes to the Bulgarians, who had consulted him concerning this
manner of praying with hands joined. The Pontiff approves the
practice, as expressive of humility and heartfelt subjection to the
I>ivine presence ; and he adds that, as we read in the Gospels
concerning the reprobate, how their hands and feet shall be bound,
and how thus they shall be cast into the gloomy dungeon of hell,
so he who keeps his hands clasped together before God seems to
say, " Lord, of mine own free will have 1 bound my hands ; thus
do I declare myself a guilty creature, deserving of every chastise-
ment : cast me not, therefore, so bound, into the torments of the
bottomless pit."t
200. Another act of the same description, is to pray with hands
uplifted, or stretched out in the form of a Cross. In this manner
King Solomon poured forth his prayer at the dedication of the
Temple.J The early Christians, following an Apostolic tradition,
prayed constantly, as Baronius affirms, in this manner; and St
Paul makes allusion to the custom when he says, / will therefore
that men pray everywhere, lifting up pure hands. % St Paul, the
First Hermit, fulfilled this counsel to perfection, for St Jerome
writes, that he died on his knees, with his hands outstretched,
and that his corpse maintained this posture after death.
201. Another act of Worship is to pray prostrate on the ground,
as did Judas Machabeus and his companions in order to obtain
of God the victory over Timothy, who was marching against them
at the head of a large army. As the foe was approaching, they
prayed prostrate on the earth at the foot of the Altar,|| with ashes
* In A.D. 58.
t Domine, ne manus meas ligari prsecipias, lit mittar in tenebras exteriores ;
quoniam ecce ego jam eas ligavi, et ecce in flagella paratus sum, juxta illud
Pauli, si nosmetipsos dijudicaremus, non utique judicaremur.
X Surrexit de conspectu altaris Domini, utramque enim genu in terram fixe-
rat, et manus expanderat in coelum. III. Regum viij. 54.
§ Volo ergo viros orare in omni loco, levantes manus puras. I. ad Tim.
ij. 8.
0 Machabaeus autem et quicum eo erant, appropinquanle illo, deprecaban-
VOL. III. fj;
146 GUIDE TO THE SPIRITUAL LIFE.
upon their heads, and with hair-cloths about their loins. In the
same manner did a Christian legion under Marcus Aurelius
Antoninus pray prostrate on the ground, and so obtained for the
Roman army a glorious victory, and for the foe an ignominious
defeat ; as the same Emperor witnessed in his report to the Senate.
But the most memorable example of this mode of prayer is that
given to us by our dear Redeemer, of Whom we read in the holy
Gospel that as He prayed to His eternal Father in the Garden
of Gethsemane, He fell prostrate upon the ground.*
202. Another act of Worship is to strike the breast in prayer,
as did the publican.t And Pope St Nicolas I., in his letter
to the Bulgarians, quoted above, gives the following interpreta-
tion of this act : " By striking our breasts, we give token of our
sorrow for having transgressed, and of our resolve to inflict
punishment on ourselves, before God come at the last day to
take vengeance upon us." % St Jerome was much given to this
practice, as he tells that he frequently spent whole days and nights
bruising his breast with hard blows. §
203. Another act of Worship is devoutly to lift up the eyes to
Heaven after the example of our blessed Saviour,|l of Whom we
read in St John, that hfting up His eyes to Heaven, He said :
Father, I give Thee thanks that Thou hast heard Me; and Who,
on another occasion, as we read in the same Gospel, raised His
eyes to Heaven and cried out : Father, the hour is come, glorify
Thy Son.% It is also an act of Worship to keep the eyes down-
tur Dominum, caput terra aspergentes, lumbosque ciliciis prascincti, ad altans
crepidinem provoluti. II. Machab. x. 25.
* Et progressus pusillum, procidit in faciem suam, orans. Matth. xxvi. 39.
t Percutiebat pectus suum dicens, propitius esto mihi peccatori. Luc.
xviij. 13. .
+ Significantes videlicet, quod nequiter gessimus displicere nobis, et ideo
antequam Dominus feriat, et antequam ultio extrema veniat, commissum
pcenitentia digna punire. Baron, ut supra.
§ Memini me clamantem diem junxisse cum noctibus, nee prius a pectoris
cessare verberibus, quam rediret, Domino increpante, tranquillitas. Epist. 22
ad Eustochium. , .
n Elevatis sursum oculis, dixit : Pater, gratias ago tibi, quoniam audisti
me. Joan. xj. 14.
m Et sublevatis oculis in coelum, dixit : Pater, venit hora, clanfica filmm
tuum. Joan. xvij. i-
PRACTICAL SUGGESTIONS. li^
cast in token of lowly subjection, imitating the publican in his
devout prayer.* The Director may now see what are those acts of
outward Worship, Avhich may, without risk of superstition or vain
affectation, be profitably practised at times of prayer, as being
authorised by the examples of the Saints and the use of Holy
Church, He must also observe to which of these holy and reli-
gious acts his penitents show most inclination, and which serve the
most to awaken within them feelings of homage, awe, reverence,
submission, and compunction ; and he must prescribe the fre-
quent practice of these whenever his penitents pray in their
chambers, or in private places, where they can, without being
remarked, give full vent to their feelings ; for, by means of a fre-
quent repetition of these inward and outward acts, they will give
great honour to God, and speedily acquire the virtue of Religion.
204. In the first ages of the Church, the faithful were in the
habit of praying with their faces to the East, as may be gathered
from St Justin, Origen, and St John Damascene. And we read
of St Antony, that being accustomed to spend the whole night in
prayer, he complained when the sun's dazzling rays disturbed
at dawn of day the sweet calm of his contemplations. St Justin
gives as the reason for this posture in prayer, that as we are
unable in praying to turn at once to all the four corners of the
world, we look towards the East, not because God dwells there
exclusively, but as to that place which He has appointed for our
prayers, t The Saint further adds that this custom was handed
down by the Apostles.:}: This way of praying seems to have
fallen into disuse ; but I have, nevertheless, mentioned it, that
the Director meeting with some who find in such a posture a help
to their devotion, may not look upon it as a vain observance,
* Et publicanus a longe stans, nolebat nee oeulos in ecelum levare. Luc.
xviij. 13.
\ Cum sit impossibile, precum tempore in quatuor creaturae partes respi-
cere, proptereain unam partem intendentes, orationem peragimus, non proinde
ut ea sola opus sit Dei, nee tamquam in ea habitatio sit Dei destinata ; sed
quasi in locum ei, quae a nobis Deo exhibetur, venerandse observationi desti-
natum. Lib. QQ., qusest. 118.
X Porro a quibus orationem Ecclesia accepit, ab iisdem quoque ubi orare
soleret, consuetudinem accepit ; a Sanctis nimirum Apostolis.
148 GUIDE TO THE SPIRITUAL LIFE.
not being aware that it is a practice of long standing in the
Church.
205. Third suggestion. With regard to the care of Churches
and reverence for the Sacrifice there celebrated, the Director
must pay particular attention to those women who, at first sight,
seem to be the most given to venerate these holy places, but yet
are not unfrequently found to be the most irreverent. They fre-
quent the Churches, spend many hours there, hear many Masses,
in a word, seem to be spiritual, devout, and full of Religion and of
awe in God's presence. But if their behaviour be closely scruti-
nised, it will be discovered that many of them are drawn to
Church, not out of love for God's service, but by their aversion
to retirement. They come to the House of God to find that
matter for curiosity which they cannot get in their own house.
They set themselves there to examine the vain styles of dress
with which the women of the country adorn themselves ; all the
varieties of fortune and fashion and ornament ; and they grow
envious and spiteful when they see themselves distanced in vanity
and finery. They gossip there with their acquaintances and
neighbours, talk over the various items of news, converse about
their domestic affairs, complain of their troubles, and forbear not
from committing such irreverences even while the awful Sacrifice
is being celebrated at the Altar.
206. Such women most assuredly do not go to Church to
worship God so much as to dishonour Him ; hence they deserve
to be rebuked. Their Director ought, therefore, to order them
rather to stay in doors, than to come to the House of God with
such unbecoming dispositions ; for by a single recital of the
Rosary at home, with due reverence and attention, they will give
more honour to God, and do something more acceptable to Him,
than by hearing many Masses in the Church, and saying a num-
ber of prayers there, with countless irreverences by gazing about
them, by gossiping, and by all kinds of curiosity. He should
thunder in their ears the words which St John Chrysostom so often
repeated to his people, " Let us stand, Sister, in Church with down-
cast eyes, humble and awe-stricken, without words on our lips, but
with moaning or jubilation in the heart, as befits the mysteries
PRACTICAL SUGGESTIONS. 149
which are celebrated in the holy place.* Do you not know, Sister,
that they who stand in the presence of earthly Kings, all frail
and mortal as these are, are motionless, silent, cast not their eyes
hither and thither, but maintain a serious mien ? Profit by their
example, and behave in God's presence as respectfully, at all
events, as you would before an earthly monarch, even if you are
not able to show the sacred awe befitting the majesty of the King
of Heaven." t The same Saint then adds : " I often tell you
this, and shall go on repeating it till I see some amendment." %
The Director, if he has any care for God's honour, will do the
like with his penitents. Cesarius records of St Ambrose, § that
when celebrating Mass, he used after the Gospel to warn the
people not only not to laugh and talk, but not to cough or clear
their throats noisily ; in a word, to forbear from whatever might
disturb the devout silence of the Sacrifice. The Director should
do in private what this holy Archbishop shrank not from doing
publicly.
207. But there is a still lower deep. We meet with women
whose irreverence is such that they go to Church not to hear
Mass, or to join in the sacred services which are there performed,
but to be seen, and to make parade of their charms. They would
be ashamed to stand in the public streets in order to show their
beauty, their dress and ornaments, to the passers-by, and yet they
turn the Church into a public place ; indeed, they behave in it
as they would in a theatre. Such as these approach not the
Altar to worship the Divine Majesty^ but rather to be themselves
an object of idolatrous worship ; — and far from showing respect
to the holy place which God has chosen as His abode, they posi-
tively rob Him of His honour, by withdrawing the eyes, thoughts,
* Stemus trementes, et timidi, demissis oculis, renata aiitem anima gementes
sine voce, jubilantes corde.
+ An non vides eos, qui sensibili, corruptibili, temporali, et terreno regi
assistant, quam sint immobiles, non loquentes, non oculos hue et illuc mit-
tentes ; sed msesti, territi, lugentes ? Ex his documentum accipite, homines,
et sic assistite Deo, quasi terrenum regem accessuri. Multo magis ccelesti
regi cum timore adstare oportet.
X Hoc ssepe dico, et dicere non cessabo, donee correctos videam. Serm.
de Evang. In Encjeniis. § Lib. I, Mirac, cap. 30.
J50 GUIDE TO THE SPIRITUAL LIFE.
and hearts of the bystanders from the sacred functions. The
Director may humble the irreverent pride of such by the example
of a queen, as much their superior in birth as surpassing them in
her lowly reverence for the holy place in times of Divine service :
I mean St Elizabeth, daughter of the King of Hungary.* She
went to Church suitably dressed, as became her rank. As the
holy Sacrifice proceeded, the thought of her natural vileness, and
of the unspeakable excellence of the Sacrament, inspired her with
such humility, that she began to remove her several ornaments
one by one, and in the course of the Mass, took off the diamonds
from her stomacher, the bracelets from her wrists, the jewels from
her head-dress ; and thus towards the close of the service was no
less abject in her outer appearance, than humble of heart in God's
sight. And by this conduct she gave a lesson to all women not
to load themselves with finery, and to put off their vanities when
they are to appear in Church, in the presence of that God Who
so humbles Himself for their sake in the Blessed Sacrament.
208. Fourth suggestion. There are some persons who are no
less ready to take VoWs, than negligent in keeping them. In some
moment of extraordinary fervour, or in some urgent necessity, they
are too ready to bind themselves before God to this or that. But
they are no less ready to forget or to violate the obligations which
they have contracted. Such as these should be taught that a Vow
is a great and important religious act, which gives much honour
to God if it be duly performed; as the Psalmist says in the words
already quoted. Vow and pay unto the Lord your God; but if the
Vow be neglected or broken, it does God a dishonour which has
the malice of sacrilege : wherefore it is right to be prudent and
circumspect in making Vows, and still more diligent and exact in
fulfilment. The Director will therefore tell these people never to
bind themselves by any Vow without previously taking counsel of
himself, or of some other prudent person. The same holds good
of Oaths, to take which under the fitting conditions is a religious
act, but failing this, it is an outrage to the First Truth, and calls
for condign punishment. St Gregory of Tours relates t that two
* Theodoricus Turinghus. In Vita, cap. 11.
+ Lib de Glor. Martyr., cap. 53. ,
NA TURE OF DE VO TION. 1 5 1
persons having disagreed about a certain matter, determined to
settle the point in dispute by an Oatli. They went therefore to
the Church of the holy Martyr St Martin, and, falling on their
knees, the one who was seeking to win the suit by perjury,
stretched forth his hand towards the tomb of the Saint, and
opened his mouth to utter the false Oath. While he was in the
very act of giving utterance to the sacrilegious words, his tongue
was paralysed within his mouth, and his whole body grew as rigid
as a block of marble. The same historian relates several other
instances of the awful judgments wherewith God has visited those
who dared, by false swearing, to outrage His holy Name. Hence,
the Director will be careful to weed out of the mouths of his
penitents every description of Oath, according to the maxims of
Christ.* When however, necessity, truth, and God's service re-
quire that an oath should be taken, he must provide that it be
done with the reverence and awe which befits God's holy Name.
ARTICLE VI.
On Devotion.
CHAPTER I.
THE NATURE OF DEVOTION.
209. It is well worthy to be wondered at that so few among the
faithful form a just idea of Devotion, when the very word itself
gives a clue to its meaning. Devotion is derived from the
verb to devote, from dedicating one's self with readiness and
* Ego autem dico vobis, non jurare omnino, neque per coelum, quia thronus
Dei est : neque per terram, quia scabellum est pedum ejus : neque per Jero-
solymam, quia civitas est magni regis. Neque per caput tuum juraveris : quia
non potes unum capillum album facere, aut nigrum. Sit autem sermo vester,
est, est ; non, non : quod autem his abundantius est, a male est.
152 GUIDE TO THE SPIRITUAL LIFE.
promptitude to the service of another. Thus a prince may call
" devoted " a loyal subject who is ever ready to render him all
manner of service. A person is said to be devoted to a royal
house when, for the esteem and love he bears it, he is disposed to
serve its members in all possible ways. And when we declare to
a friend or any other person our devotedness, we have no other
meaning than that we are ready to serve and to honour him.
Hence, we should banish from our mind any false notion we may
have hitherto entertained concerning the Devotion wherewith God
is honoured, and we should remain convinced with the Angelic
Doctor that Devotion is nothing but a ready willingness to do
whatever belongs to the service of God.*
2IO, The divine Scriptures afford authentic proof of this doc-
trine in not a few passages, some of which I will quote. In the
Book of Exodus we read, that when Moses would construct the
Tabernacle, and make the vessels and divers apphances needed
for the decent worship of God, he called on the people to offer to
the Almighty gold, silver, and brass ; blue, purple, and scarlet
fine linen, and precious stones, spices, sweet incense, and
whatever else God had made known that He was willing to
receive for His own glory. The inspired text tells us, that on
this simple appeal of their chief and leader, the children of Israel
made these offerings with great Devotion, and that all the people,
with willing heart brought their gifts to the Lord for the work of
the Tabernacle of the Testimony ;t as if to imply that to do God
a service with a ready will is the same as to do it with Devotion.
Again, in one of the books of Paralipomena, we read that the mul-
titude of the people offered to God victims, hymns of praise, and
whole burnt-offerings, with a devout heart. J Now their Devotion
consisted in the ready willingness wherewith they made these
offerings to God. Thus too when Ezechias raised his voice
during the Sacrifice in the Temple, saying, Covie near and bring
* Voluntas prompte tradendi se ad ea quae pertinent ad Dei famulatiim.
2, 2, qu. 28, art i.
+ Obtulerunt mente'promptissima atque devota primitia Domino, ad facien.
dum opus tabernaculi testimonii. Exod. xxxv. 21.
% Obtulit ergo universa multitude hostias et laudes et liolocausta, mente
devota. II. Paralip. xxix. 31.
NA TURE OF DE VO TION. 1 53
sacrifices and thank-offerings into the house of the Lord,'^ the thing
was done without delay,t for, the people, on hearing the King's
appeal, brought in six hundred oxen and three thousand sheep.:];
And in this readiness of will to supply an offering so costly, and
which must have tended so much to God's honour, consists the
Devotion for which they are praised in the sacred text.
211. Every one knows with what Devotion the holy King David
celebrated God's praises, and extolled Him by sacred canticles.
But if any be curious to know further wherein his Devotion pre-
cisely consisted, he may learn it from the Psalmist's own lips,
My heart is ready, O God, my heart is ready ; I tuill si?ig, and give
praise.\ In another passage, setting forth his Devotion to God as
shown by perfect service and observance of all the Divine com-
mandments, the Royal Prophet says : / made haste, and de-
layed not to keep Thy comniand7nents.\^ And in sundry passages
he employs the like words, to show that his Devotion consisted in
the ready will exhibited by him, in whatever concerned the service
of his Lord.
212. But the most illustrious instance of Devotion recorded in
the inspired pages is, beyond dispute, that of St Paul near
Damascus, when he was approaching the gates of that city. In
proportion to his Devotion to the Law of Moses, was his enmity
to the Law of Christ, and his hostility to all Christians. Deter-
mined to aboHsh by violence, because unable to do so by argument,
a religion so hateful to him, he went to the High-priest, and
obtained from him a commission to seize all the followers of the
precepts of the New Law upon whom he could lay hands, and to
drag them bound in chains to the prisons of Jerusalem, where
they might be obliged to renounce either their religion or their
life. Equipped then with arms, as well as bearing this commission,
he set out with a menacing countenance, and a cruel heart,
* Accedite, et offerte victimas, et laudes in domo Domini,
t De repente quippe hoc fieri placuerat.
t Sanctificaveruntque Domino boves sexcentos, et oves tria millia.
§ Paratum cor meum, Deus, paratum cor meum : cantabo, et psalmum dicam.
Psal. Ivj. 8.
II Paratus sum, et non sum turbatus, ut custodiam mandata tua. Psal. cxviij.
60.
154 GUIDE TO THE SPIRITUAL LIFE.
breathing dungeons, bloodshed, tortures and death.* But what
happened. As he was nearing Damascus, the Saviour sent ahght
from Heaven to encompass him, struck him to the earth by a single
word, and conquered him with sweet expostulation. t At the
shining of this light, the sound of this voice, the echo of this com-
plaint, hate was changed into love, scorn into homage, and he
forthwith replied : " Lord, what zvilt Thou have vie to do for
Thine honour and glory ? Say but the word, 1 am ready for
everything.":}: Cornelius k Lapide commenting on this passage of I
the Acts of the Apostles says, that the humble promptitude and I
alacrity with which St Paul offered himself wholly to the Saviour's >
service, was an act of Devotion so acceptable to Christ, that he.-'
merited thereby, not indeed, with merit de condig9io, but with i
merit de congruo, that God should raise him to the dignity of the ;
Apostolate, and change him from the fierce persecutor he had 1
been into the illustrious Doctor of the Gentiles.§
213. St Thomas|| gathers from the doctrine above laid down, ,
that Devotion is not any particular species of virtue, but belongs ;
to the virtue of Religion ; for, as we have shown, the acts of Re-
ligion are those which are concerned with the due worship and
service of God j and Devotion adds to these acts nothing more :
than a certain promptitude of execution. Now, as this quality in ij
nowise changes the objects of these acts, it does not vary their r|
species, but only increases their lustre and perfection. Thus, for ri
instance, an offering made to God with a ready and willing heart, is sj
not of a species different from an oblation made with only half t
a will and with but little fervour : all that may be said is that the
* Saulus adhuc spirans minarum et csedis in discipulos Domini, accessit adl
principem sacerdotum, et petiit ab eo epistolas in Damascum ad synagogas, ut t
si quos invenisset hujus viae viros, ac mulieres, vinctos perduceret in Jerusalem. iJ
Act. ix. I.
f Saule, Saule, quid me persequeris?
X Domine, quid me vis facere ?
§ Domine, quid me vis facere ? Hac enim submissione, resignatione devo- >
tione, promptitudine, alacritate animi ad omnia parati, totumque se Deo
offerentis, disposuit, et meruit de congruo evelii ad apostolatiis apicem
fierique doctor gentium. In Text Cit.
^ II 2, 2, qusest. 82, art. 2.
SOURCES OF DEVOTION. 155
former offering will be more devout, more perfect, and far more
acceptable to God. So that in the present Article we shall still
continue to discourse of Religion, but so far forth, as it receives
greater lustre and beauty from Devotion.
CHAPTER II.
THE SOURCES OF DEVOTION,
214. The x\ngelic Doctor * distinguishes a twofold source whence
the sweet nectar of Devotion wells forth : one of these he terms
extrinsic, and it is none other but God himself. Who by His
heavenly light and sweet inspirations, stirs up the soul, and excites
it to the willing performance of what concerns His service. And
indeed, St Ambrose observes, that, had God so chosen. He might
have given Devotion to the very Samaritans (indevout and averse
to His service as they were), since He can call whom He pleases
and make them devout in the fulfilment of the duties of Re-
ligion.t But it is needless to enlarge on this point, as all must
be fully aware that our every good deed, especially when apper-
taining to a sphere so far above the efforts of our frail nature, I
mean that of supernatural grace and merit, has God for its chief
author.
215. The other source, termed intrinsic by the holy Doctor,
consists in these two things, in the love of God enkindled by the
consideration of His excellence and beneficence, and in the
heartfelt humility which springs from the realisation of our own
misery. These may be likened to two spurs which drive our
soul to God, and stir us up to undertake with a willing readiness
whatever may tend to His honour and service. Hugh of St
Victor takes the same view : " Devotion is a ready turning of
the soul towards God, by means of a tender and humble affec-
* Qu. cit. art. 3.
+ Si voluisset, Samaritanos ex indevotis devotos fecisset : Deus quos digna-
tur vocat, et quem vult religiosum facit. In Cap. iv. Lucas.
156 GUIDE TO THE SPIRITUAL LIFE.
tion ; humble, on account of the experience of our own frailty ;
tender, from the consideration of God's goodness." * Such are
the two wings which quickly raise the soul to God by means of
devout affections. To proceed, however, with due order, we must
needs distinguish between the contemplation of the Divine good-
ness and the love it kindles ; between the consideration of our
own misery and the sentiment of humility and self-abasement
which it begets within us; next, we must establish the two follow-
ing truths : First, that these sentiments of love and humihty are
the immediate causes which give to the will the final impulse
which makes it set about the work of God's service with readi-
ness and promptitude ;t in the words of the AngeUc Doctor.
Secondly, that the mediation of God's benefits, and of our own
vileness, are the remote causes of this devout impulse ; since they
act not on the will directly, and of themselves, but by means of
the affections which they excite within us. It is useful to enter
into these details, for, by laying bare the roots whence springs
the dehcious fruit of Devotion, we shall learn how to make it
our own.
216. That the love of God is the immediate source of Devo-
tion to Him, is as obvious as that every one is ready to do service
to one whom he loves. This is rendered evident by the case of
those who are enamoured of human charms. What services will
they shrink from rendering to the beloved object, what compli-
ance, what presents, what marks of respect, and submission?
They are ever attentive to the slightest want of the object of
their passion ; they are anxious to please, guess every wish, strive
to anticipate every desire. What is it that makes so heavy a yoke
light to them ? What indeed but love ? Now, if the beauty of
dust and ashes can so enslave the human heart, how much more
will not the love of One Who is infinitely lovely in Himself, and ■
infinitely good to us, when kindled within our breasts, render us
ready to endure and to dare all in His service and for His glory ?
* Devotio est conversio in Deum pio et humili affectu ; humilis est ex con
scientia infirmitatis proprise, pius est ex consideratione divine dementia;
Lib. de Modo Orandi, cap. i.
t Consideratio excitat dilectionem, quae est proxima devotion! 3 causa
so URGES OF DE VO TION. 1 5 7
•See the cannon-ball as it starts from the cannon's mouth ; — it flies
[quicker than the wind, and dashes, as it seems in a single instant,
'against the mark however distant it may be. What can have im-
parted such velocity to this dead-weight of brass or iron ? What,
ibut the fire which propelled it from the bosom of the metal ?
Think, too, of the thunderbolt which flashes from the clouds,
shattering the loftiest towers or reducing whole forests to ashes,
[how rapidly it speeds its flight, almost with the same velocity as
[the lightning flash, which accompanies it, reaching in a single
[instant the place where it overwhelms with terror. But what
gave it this great speed ? Was it not the flame that set it free
'from the cloud wherein it lurked ? How much more, then, will
jnot the love of God, — which is a flame far more lively, a fire far
Imore fierce,* if it be but kindled in our bosoms, — render easy to
i us, and make us prompt and ready for, whatever concerns God's
honour and service, in other words, render us devout in all holy
actions ? Not material fire only, but also the Divine flame of
charity, has the property of being active ; and hence can impart
its own activity to the soul, and enable it to overcome every
obstacle to the service of its beloved. Every love, as St Augus-
tine says, has a certain force to urge the lover to work^for the
benefit of his beloved, nor can this force remain idle in the
heart.f Hence St Gregory infers that Divine love must, of its in-
nate efficacy, do great things for God, if it really exists ; and if it
refuses to work for Him, there is no love in the heart. % So true
is it that there is nothing which has more power than love of God
to engender within us this promptitude in all the works that
belong to God's service : this alacrity which is the very life-blood
of all true Devotion.
217. There never was any woman more devoted to our Saviour
than St Mary Magdalen, with the exception of His own most Blessed
Mother ; for we can find none so ready to do Him every kind of
* Deus ignis consumens est.
+ Habet omnis amor vim suam, nee potest vacare in aniino amantis. In
Psal. cxxj.
X Operatur magna, si est ; si autem renuit operari, amor non est. Horn.
30 in Evang.
k
158 GUIDE TO THE SPIRITUAL LIFE.
service when occasion offered. She hears that He had gone to
the house of the Pharisee, to take dinner with him ; she rushes
in, as St Augustine observes, regardless of the opinion of all the
guests,* to pay homage to Jesus in the sight of all ; and, without
the least fear of blame from the supercilious and rigidly virtuous
host, or of the disapproval of the company, she hastens to anoint
His head with a precious balsam, she imprints countless kisses on
His feet, and bathes them with that yet more precious balsam
which distilled from her own heart, I mean with her tears ; and
then, in place of a towel, she used her golden tresses to wipe
those sacred feet which she had moistened with her weeping.
The Saviour Himself, as if stricken with admiration, complained .
of the Pharisee, who, while inviting Him to his house, had fore-
borne to show Him the like tokens of homage. She next enter-
tains Him gladly in her own house, and while He tarries there,
cannot bear to lose sight of Him for a single moment, but clings
in lowly reverence to His feet.
218. She hears that the hate of the Scribes and Pharisees, and
the fury of the mob, have at length prevailed, and that her Lord
is doomed to die. Stricken to the heart by this news, she goes
forth with sorrow on her countenance, her hair dishevelled, and,
hurrying through the streets of Jerusalem, she bursts through the
dense crowds, to rejoin Him ; then, while all His dearest friends
betray, deny, or forsake Him, she faithfully accompanies Him to
Calvary, and heedless of the fierce frowns of the executigners, the
threats of the soldiers, the taunts of the Pharisees, she stands to
the last by the Cross of Jesus, and imparts to Him, in His dying
moments, the only solace that One so afflicted could receive : she
gave Him the comfort of heartfelt compassion, — tears, sobs, and
mournful sighs. And when at last her Saviour expired, she found
no rest; she could not be idle; she would at least do honour to
His lifeless Body, by the spices and perfumes which she provided
for Its burial. At the first dawn of day she hastened to the tomb,
and finding it empty of the bloodless remains of her Beloved, she
seemed to upbraid the inanimate rock for having allowed its
treasure to be taken away; she bedewed it with her scalding
* Irrait quasi importuna convivio. Horn. 50, Homil. 23.
SOURCES OF DEVOTION.
159
tears, and when all others left it, she had not the heart to tear
herself away. At length in seeing the living form of Him Whom
her soul loved, under the semblance of a gardener, she hastened
to throw herself at His feet, stretching forth her hands to embrace
them, and to clasp them to her bosom. But, may I ask, whence
did Magdalen acquire so ready, so prompt a willingness to render
every possible service to her Divine Master, to show Him every
delicate attention, even so as to surpass the Devotion of the other
holy women, and the Devotion of the Apostles themselves, who
were so deeply attached to the Redeemer? Let St Gregory
answer the question for me. Magdalen, the sinner, was cold,
slothful, indifferent about showing any honour to the Word made
Flesh ; but her soul passing from sin to love, she was wholly in-
flamed with the ardour of her affection.* This sacred flame it
was which made her hasten to do homage and service to Jesus ;
this it was that spurred her on, and rendered her swift and prompt
in whatever concerned His honour. For, as St Augustine says,
" then only are we slothful and careless in our actions, when our
love waxes cold."t But if our love be fervent and lively, it can-
not brook inactivity; it spurs the heart and hands to do whatever
tends to the honour and advantage of our Beloved One.i And
the great love of Mary Magdalen was, as Christ Himself bore wit-
ness, the reason that she was so earnest in doing much for Him.
Whoever, therefore, desires to be very devout, must love his God
very much, and thus he will be what he desires to be. I mean he
will become ready and willing in whatever interests the service
and the glory of God.
219. The second source, and immediate cause of Devotion, is
humility of heart. St Bonaventure also takes the view, that the
promptitude in God's service which we term Devotion, is imme-
diately engendered in the will, as by its proximate causes, by the
love of God and inward humility of spirit. The sentiment of the
love of God, says the Seraphic Doctor, and that of a godly fear,
* Quce prius frigida peccando remanserat, postmodum amando fortiter ar-
debat. Homil. 35 in Evang.
+ Si refrigescit amor noster, refrigescit actio nostra. In Psal. Ixxxv.
J Dilectio vacare non potest, nisi quidquid potest boni operetur. In Psal. xxxi.
i6o GUIDE TO THE SPIRITUAL LIFE.
humble yet full of trust, beget in the will the fervour and alacrity
for good which should never be extinguished in the heart of a
servant of God ; for herein does Devotion mainly consist.* Mean-
ing, of course, that it consists formally in one of these things,
while it consists in the others as in the causes by which it is pro-
duced.
220. The reason why inward humility begets Devotion within
us, is thus explained by St Thomas : " The feeling of self-abase-
ment resulting from the consideration of our own failings hinders
man from relying on his own virtues, and renders him subject to
God as to the source of every best gift ; thus it keeps us from
that presumption which banishes God from the soul, depriving it
of His help, and hence rendering it lukewarm in His love, and in
its earnestness for good." t I will illustrate this doctrine of the
Saint by an extract from Palladius, which contains an instance no
less terrible than suitable to my present purpose. %
221. A person of illustrious birth having forsaken the pomps
of the world, withdrew into a desert, built himself a low and
narrow cell, and there gave himself up wholly to the service of
God. He speedily rose to such heights of Devotion, that his
whole life was one continuous act of praise, and of constant com-
munion with God in prayer. His only care was to serve Him
by rigid abstinence, lengthened fastings, sleepless watchings, and
unceasing mortification of his body. In course of time, as he
deemed that he had made great spiritual progress, he began to
conceive a high opinion of himself, to glance with complacency
at his own virtues, and to rely on his own strength, which, by this
time, seemed to him to be equal to any emergency. He even
came to fancy that there was no longer any danger of falling from
the perfection he had attained, and to consider his salvation as
certain ; in a word, he had fallen into a state of vain reliance upon
* Affectus amoris Dei, et sancti timoris cum fervore bonag voluntatis, in
spiritu humilitatis, et motu pietatis, et gaudio spei, nunquam debet in corde
servi Dei extingui : ista namque sunt, in quibus virtus devotionis maxima con-
sistit. Tom. iii. In 3 Process. Relig.
f Haec consideratio (nempe suonim defectuum) excludit prassumptionem,
per quam aliquis impeditur, ne Deo se subjiciat, dum suae virtuti innititur.
2, 2, qu. 92, art. 2, J Hist. Lausiac, cap. 44.
SOURCES OF DEVOTION. i6r
himself. But God, Who protects the souls that in humble sub-
jection cast themselves upon Him, and forsakes such as will not
acknowledge their weakness and their own nothingness, relying
vainly on themselves, allowed the devil to assail him with a violent
temptation, which might give him proof of his own weakness.
Availing himself of the Divine permission, the enemy laid a trap
worthy of his craft, no less cunning than malignant. He put on
the appearance of a charming woman, and in the darkest hour of
night, feigning to have lost his way in this solitude, came to knock
at the door of the Hermit's cell, asking, in piteous tones, for
shelter. The Hermit, being fully confident of his virtue, made
no difficulty about receiving her. The pretended woman entered,
and by working inwardly on the heart of this poor wretch by
suggestions, and outwardly by the attractiveness of beauty, gave
him so grievous a shock, that he yielded to the temptation, and
consented to a desire of shameful sin. But while he was on the
point of carrying out his thought into act, the woman vanished from
him like smoke, and he heard the air re-echo with the shouts
and mocking laughter of the fiends, who inade sport of him, and
said in exultation over his fall : ^'■He ivho exalteth Jii7nself shall
be humbled. In thought, you had climbed up to the very stars,
lo ! you are now fallen into the abyss." The worst was, that after
this fall he did not find his way back to repentance and to God ;
for the same presumption which had caused his ruin, hurled him
over the precipice of complete despair. That happened to the
unfortunate man which happens when the ground sinks beneath
our feet ; the support faihng on which the whole body rests, we
cannot but be cast into the abyss. Further, discovering, by the
unhappy issue of the temptation, the weakness of that virtue by
which he had set so much store, he lost all hope of salvation,
quitted] his solitude and cell, forsook his God, and returning to
the world, plunged into countless abominations. St Thomas
was right then in saying that to preserve and increase Devotion,
we must needs hold ourselves in full subjection to God, by means
of a humble esteem of ourselves, such as may banish presump-
tion, that vice so hateful to God, so incompatible with His grace
and love, and so great a hindrance to all sentiment of Devotion.
VOL. III. L
i62 GUIDE TO THE SPIRITUAL LIFE.
2 22. Lastly, the mediate cause, which produces Devotion in
the will, — not indeed of itself, but by means of the above-men-
tioned emotions of love, — is the consideration frequently renewed
of such truths as are suited to excite these affections. However
hideous and terrible a monster may be, it will never inspire fear
or disgust unless it be seen. Thus too, man may of himself be
an abyss of misery, yet never will he attain so low an opinion of
his condition, never conceive in his heart that humble sentiment
which will make him bend down before God as the Source of all
good, unless he set himself to consider with the eye of his mind
his native nothingness, his incapacity for any good, his frailty
which betrays him into every evil, his sins, his shortcomings, and
his imperfections. On the other hand, however capable an object
may be to charm every eye, to ravish every heart, by its beauty,
still it will never excite affection in the hearts of those that do
not see it ; nay, that do not gaze on it at repeated intervals, so as
to give scope to their admiration. Thus in God there is infinite
beauty, and sovereign goodness ; yet though His benefits be
infinite both in greatness and number, they fail to enkindle divine
love within us, if they be not frequently pondered by us. So that
to gain the affections necessary for the devout performance
of what concerns God's service — to gain, in other words, a
cheerful alacrity — the exercise of meditation is requisite, espe-
cially on the mysteries of the Passion of our most loving
Saviour. Because, as St Bernard witnesses, nothing can so
powerfully constrain our hearts as this thought, to love the
Supreme Good. Nothing does more to awaken in the soul a
true and solid Devotion. " Dear Jesus, what renders Thee most
amiable to us, is that bitter cup of which Thou didst drink, by
which the wondrous work of our Redemption was wrought. This
it is assuredly which wins all our love ; this most justly claims,
most sweetly attracts, most powerfully urges, and most vehemently
ravishes our heart's Devotion."* And he adds the reason, "In
* Super omnia reddit amabilem te mihi, Jesu bone, calix quern bibisti,
opus nostrse redemptionis. Hoc omnino amorem nostrum facile vindicat totum
sibi. Hoc est, quod nostram devotionem et blandius allicit, et justius exigit,
at acrius stringit, et afiicit vehementius. In Cant.-Serm. 20.
SOURCES OF DEVOTION. 163
no one thing has God laboured so much on our behalf as in His
most dolorous Passion, He has indeed created the world for our
sakes, but the production of this vast universe cost Him only a
word. In His Passion, on the contrary, He had to put up with
gainsayings to His words, blame of His doings, outrage and
rebukes in His death. Behold how He loved tis. He loved
sweetly, wisely, and mightily. Learn then, Christian soul, from
Christ himself, how Christ is to be loved — sweetly, without allow-
ing thyself to be deluded ; prudently, without letting thyself be
drawn astray ; mightily, so as not to be overcome by things of
earth." * And of a truth,, nothing can so stimulate our hearts to
render love for love ; and hence this should be the most ordinary
subject-matter of our meditations.
223. Now, to resume briefly what has been fully declared in
this Chapter, it may be said that the causes which proximately
and immediately beget Devotion in such actions and works as
concern the service and honour of God, are the soul's love of
Him and a spirit of subjection. The less immediate causes which
produce Devotion through the medium of love, and bring the
interior into subjection to God, are meditations, or courses of
reflection, directed to this end. If, therefore, any one wishes to
become very devout to our Lord through the kindling within his
heart of this love, he must give himself to frequent and attentive
meditation, as did the Saints, who spent many hours of the day
in this profitable exercise, passed whole nights therein, and were
so deeply engaged in the consideration of supernatural and hea-
venly truths, that nothing whatever had power to draw away
their thoughts, neither men, nor demons, nor even the fiercest
brutes. This is shown in the instance related by St Linus of a
Monk who, while meditating on the heavenly mysteries, was
* Miiltum quippe laboravit in eo Salvator ; nee in omni mundi fabrica
tantum fatigationis auctor assumpsit. Ille dsnique Dixit, et facta sunt, nianda-
vif, et creata sunt. At vero in hoc et in dictis suis sustinuit contradictores, et
in factis observatores, et in tormentis illusores, et in morte exprobratores, Ecce
quo77iodo dilexit. . . . Dilexit autem dulciter, sapienter, fortiter. . . . Disce, O
Christiana, a Christo quemadmodum diligas Christum. Disce amare dulciter,
amare prudenter, amare fortiter, etc.
1 64 GUIDE TO THE SPIRITUAL LIFE.
bitten by a viper, yet interrupted not his meditation on that
account, but continued unmoved, until he had quite completed
his prayer. Thus was it that the Saints became so humble, so
loving, and so devout to God.
CHAPTER III.
DISTINCTION BETWEEN THE ESSENCE AND THE ACCIDENTS OF
DEVOTION. CERTAIN PRACTICAL AND USEFUL DEDUCTIONS.
224. Devotion consists, as we have said, in a certain readiness
of the will to perform acts of worship, and whatever else belongs
to the service of God. And we have also stated the sources from
whence Devotion springs. We may now observe that from this
promptitude of the will for good (which is a spiritual act of a
faculty immaterial and rapid in its operations), finds an echo at
times in the sensitive or inferior portion of our being, producing
certain emotions which move to sighs and tears, and which even,
if it do not always affect in this manner the outer senses, causes
us to feel inwardly a pleasurable sensation. This, if it increase in
intensity, becomes so sweet that we would not change it for any
delight of earth. Now this is what ascetic writers mean by
spiritual consolation. I will make this plain by an illustration
from daily life. When people occupy one and the same house,
but live on different floors, he who lives on the highest story, if
he tread lightly, is not heard by those below ; but if he walk
heavily, the noise of his steps will be heard in the apartments
beneath him, and none of his movements will escape the know-
ledge of those in the house. So too, our will, in applying itself
with promptitude to acts of piety, at times performs its operations
in so spiritual and delicate a manner, that our inferior part has
no share iri^ this rapid movement ; nay, it happens not seldom
that it will even feel repugnance, weariness, and disgust, at that
which the will sets itself to do in all readiness and earnestness.
ESSENCE OF DE VO TION. 1 65
At other times, it will come to pass, that while the will applies
itself with promptitude to good and holy exercises, its actions
will find an echo, so to speak, in the inferior part, and then the
sensitive appetite will experience a certain sensible affection,
very pleasing and delightful, and which brings this appetite,
animal though it be of itself, to combine with the will in seeking
after this good, in embracing it with all its affections, and in work-
ing with due punctuality and exactness.
225. All this is Devotion, but still all this is not of the essence
of Devotion, The substance, the quintessence, the very marrow
of Devotion, consists in the readiness of the will to perform what-
ever concerns God's honour and the service due to Him. So
that, if the will be ready and prompt to do such actions, it must,
in all strictness, be called devout, and its acts are those of a real
and solid Devotion, however repugnant they may be to the
inferior part which may strive to check, thwart, and oppose it in
its pious determinations. The sensible and pleasurable feeling
experienced in the heart, or in the sensitive portion of our being,
is something merely accidental to Devotion ; or, rather, to speak
more correctly, forms an integral portion of Devotion, but does
not constitute its essence; it only completes and perfects the
virtue. For it is unquestionable that a man may have Devotion
without experiencing any such feelings, provided that, despite the
repugnance of his senses, he maintains his will in readiness for
well-doing.
226. That this separation between essential and accidental
Devotion can, and in fact does, take place, is a truth that no
disciple of Christ is allowed to call in question, as He himself
affords us a most unmistakable and noteworthy example of this
severance. It is certain, that in the prayer which our Blessed
Lord poured forth in the Garden of Gethsemane, He felt no
sensible Devotion in His inferior or sensitive part, but, on the
contrary, was harassed in this part of His nature by all those
passions which are the greatest hindrances to Devotion; such as
weariness, sadness, alarm, and profound disgust* At the same
time, it is no less certain that there existed in His will the
* Ccepit pavere, tsedere, et mcestus esse. Marc. xiv. 33.
166 GUIDE TO THE SPIRITUAL LIFE.
highest Devotion to His eternal Father; for, despite the resistance
of His senses, He was ready to submit to His Father's will, and,
for the honour of His Father, to undergo scourgings, thorns, the
Cross, outrages, injuries, and the most painful of all deaths. Of
this He gave proof both by word and deed. By word, when He
declared to His Father, '■'■N'ot My will, hit Thine be done; not what
My frail flesh would wish, but only what Thy call requires." * By
His actions ; for, on the approach of the ministers of justice, He
awaited not their coming to Him, but went forward to meet them,
and of His own free choice offered Himself to undergo all those
inflictions from which His human nature shrank in its sensitive
part.f Further, our Redeemer, on rising from that most agonising
prayer to rouse His slumbering disciples, taught them that Devo-
tion might exist in a will ready to do every good deed, despite
the undevoutness of the rebellious flesh : The spirit indeed is 7vill-
ing, but the flesh is weak. Observe that even when the flesh is
weak, the spirit may be ready to do whatever the honour and
good pleasure of God requires.^ Alvarez de Paz observes aptly
on this passage, that, having set us a most perfect pattern of
every virtue, Christ, in this most sorrowful prayer, would show
Himself to us as the model and prototype of true and solid
Devotion, to the end, that even amid the gainsayings of our
frail and indevout senses, we also may do violence to ourselves, in
order to fulfil, with great readiness of disposition, all that our God
requires of us.§
227. We have another clear instance of this in the Apostle St
Paul. He says of himself : For to will is present to me, but how to
perform that which is good I find not. |1 For I delight in the law of
God according to the inward man; but I see another law in my
* Non mea voluntas, sed tua fiat. Luc. xxij. 41.
+ Surgite, eamus. Marc. xiv. 42.
J Spiritus quidem promptus est, caro vero infirma. Marc. xiv. 38.
§ Christus secundum quod homo, sicut fuit perfectissimum universalium
virtutum exemplar, ita se ipsum exhibuit prototypum verse et substantialis de-
votionis. . . . Hie erit noster conatus, hoc desiderium, ut in omnibus Dei
voluntate formemur, et promptissime ei servire velimus. Lib. ij. part 3. cap. i.
II Velle, adjacet mihi ; perficere autem bonum, non invenio. Rom.
vij. 18.
ESSENCE OF DEVOTION. 167
members^ warring against the law of my mind. '" Cornelius,
a Lapide, in his commentary on these words, says that the mean-
ing of St Paul is : "I have a right and ready will to do good,
and to serve God by the perfect observance of all His command-
ments j but I cannot, without great effort, do that which I will,
for though the spirit is willing the flesh is weak, and wars against
the spirit." f Thus the great Apostle of the Gentiles found him-
self, at times, devoid of sensible and accidental Devotion, but he
never failed in substantial devotedness of a will resolved, ready,
and most prompt in the performance of whatever God's ser-
vice demanded of him. Essential Devotion may, therefore,
be separated from its accidents, or complement, and is in
reality found apart from them even in those whose sanctity is
eminent.
228. From these indisputable principles I will now proceed to
draw a few practical conclusions, without which the reader will
not be able to direct either others, or even himself, in the
path of Christian perfection. In the first place, I infer that
Devotion, in its essence at least, is necessary for all who aspire
to be perfect ; for, to be willingly, and of one's own choice, slow,
lazy, and negligent in what concerns God's honour and service —
as, for instance, ih the full observance of His commandments, in
prayer, the frequentation of the Sacraments, and other actions
connected with the worship of God and the practice of solid
virtue — is nothing else but an unmistakable lukewarmness of
spirit, which, as is obvious, is diametrically opposed to perfection.
Hence, to make any progress in this path, we must at least have
a ready willingness to do what we ought for God's service, not
only because, as was shown in a foregoing Chapter,. Devotion
springs from Divine charity, as from its source ; but also because, as
St Thomas says, it in turn nourishes and increases that charity,
* Condelector enira legi Dei secundum interiorem hominem ; video autem
aliam legem in membris meis, repugnantem legi mentis mese. Ad Rom. vij.
18, 23.
i Facultas, et bona voluntas volendi id quod bonum est, est in me justifi-
cato ; sed vix, et non nisi difficulter illud perficere possum. Spiritus enim
pronipius est, caro autem infirma, immo reluctans spiritui.
i68 GUIDE TO THE SPIRITUAL LIFE.
wherein all our perfection consists.* And this he illustrates by
the analogous instance of fatty matter which maintains the
natural heat, and is in its turn increased by this same natural
heat.
229. My next conclusion (which is that of Father Alvarez de
Paz just quoted) is, that all should strive might and main to
acquire Devotion, at least as to its essence.t Now, the efforts
we must make are twofold. First. To ask it incessantly of God ;
for, as Faith teaches. He will never withhold those graces which
are needed for our salvation, or for the perfection which is suitable
to us. He has pledged Himself to that effect, and has published
the promise to the whole world in the holy Gospel — Ask, and you
shall receive. This alone should suffice to assure us, and to en-
courage us to unceasing prayer. Nay more, St Ambrose says
that continual calling upon the name of Jesus, and recourse to
Him at all times, is an act of real and holy Devotion.^ Secondly.
The second requisite is that, on our part, we omit nothing which
may enable us to overcome the hardness, the repugnance, and
the drawbacks we experience in our sensuality, at such times as
we are deprived of sensible Devotion, and that we endeavour to
overcome the disgust and weariness of spirit we may feel in prayer
and in other exercises of piety. We must, therefore, take heart, and
overcome every obstacle that hinders us from the perfect observ-
ance of God's commandments and the practice of virtue; since
God, on beholding our endeavours, will not fail to give us the
graces needed in order to render such homage and service with
all readiness of will. This we may assert on the authority of St
Augustine, who says that God will never refuse His helping grace
to such as do what in them lies to serve Him with due punctuality. §
* Caritas et devotionem causat, in quantum ex amore aliquis redditur promp-
tus ad serviendum amico, et etiam per devotionem caritas nutritur. 2, 2,
qu. 82, art. 2 ad 3.
i* Hasc cum ita sint, sollicite invigilandum est, ut oratio nostra hanc sub-
stantialem, et solidam devotionem accendat, et accensam augeat, donee nos
promptissimos ad divina obsequia reddat.
% Hoc nomen (nempe Domini Jesu) invocetur diebus, et noctibus ; nullum
tempus precandi vacuum sinat sancta devotio prseterire.
§ Facienti quantum in se est, Deus non denegat gratiam.
ESSENCE OF DE VO TION. 1 69
230. Of this we have a most notable example in that seraph
of Mount Carmel, St Teresa. In her hfe, written by herself,* she
relates the excessive repugnance she felt at leaving her father's
house to withdraw into Religion, as well as the fidelity and firm-
ness wherewith, despite the struggles of nature rebelling against
her will, she accomplished this great sacrifice. " I remember
very well," she writes, "and may say it in all truth, that on
leaving home, I felt such pain, that I do not expect even when
I die to feel a greater. It seemed to me as if each one of my
bones was being wrenched from its joint ; for, not having the
love " (the Saint means the sensible love) " of God, to neutrahse
the affection I felt for my father and kindred, I had to do myself
so much violence, that unless the Lord had come to my help,
my own reflections would never have availed to enable me to go
forward. It was His goodness alone that gave me the courage
against myself, which enabled me to fulfil my design." We may
here make some few observations which will show clearly the
meaning of what I have been saying. First, that to forsake the
world with a view to sacrifice one's self wholly to the Divine
service in a Religious Community is an act of Religion, and holds
a high place among the acts of this virtue. Secondly, that St
Teresa, while performing an act so honourable to God, had in the
inferior part of her nature none of that Devotion which is termed
accidental ; since far from experiencing any taste or inclination
for this course, she had all these feelings which war the most
ifiercely against Devotion — the deepest aversion and such poig-
nant anguish, that she likens it to the tortures of dislocated
Jbones, and to the very agonies of death. In spite of all which,
ishe formed her generous resolve, with a Devotion quite heroic,
as far as the essence of Devotion is concerned ; for bravely
overcoming all her inward reluctance, and trampling underfoot
pleasures, honours, her family wealth, her love for her kindred,
she ran, nay she flew, to take shelter within the sacred enclosure,
^and was spurred on to greater determination and promptitude by
khe very struggling and shrinking of nature. This resolution it
jwas, as she herself declares, which surmounted all her deepest
* Cap. 4.
I70 GUIDE TO THE SPIRITUAL LIFE.
repugnance, at the same time that it did not show itself to the
eyes of those around her. " No one," she tells us, " was aware
of my inward conflict, and I only got credit for a most hearty
will." But wherefore did God impart to the Saint that grace
which stayed her amid these assaults of her lower nature and its
tormenting passions ? She will inform us : " She received grace,
because she did great violence to herself, and failed not in any
point of her duty." Thus too should we behave. If inclination
be wanting in the sensitive appetite; if we feel repugnance and
loathing for prayer and other virtuous acts, by which God would
have us worship Him; let our will be determined, firm in overcom-
ing obstacles, and prompt in the fulfilment of our duty. Should.!
we not find sufficient strength in ourselves, we must ask it of God, ,
and do on our part what in us lies ; for God, on His part, will 1
not be wanting to us, and will surely impart to us what we need. i.
Let none deem themselves dispensed from this course of action ; ;
for therein lies the very kernel of Devotion. This gives to every y
solid virtue its origin, price, and merit ; this confers on Christian \
perfection the fulness of its increase.
231. Thirdly I gather, that though sensible Devotion be only
an accident, we should not despise or make little of it, nor shoilld 1
we follow Molinos, who ignorantly asserts : " That whoever [
desires and strives after sensible Devotion, does wrong by such
desire and striving." And with still greater impiety, does thee,
same writer lay down that, "Whatever sensible affection is expe-
rienced in the spiritual life, is wholly abominable, defiled, and
unclean." '^ Sensible delight or spiritual consolation springing .|
from supernatural objects is worthy of our highest esteem.!,
First, because it is a gift of God, Who imparts it to His servants:?
for a holy purpose ; and nothing that comes from God's hands 1
can be otherwise than most precious. Secondly, because it is;
highly commended in the Divine Scriptures. The Psalmist tellsi;
us to taste and see that the Lord is szaeet.f And again : JLow sweet'
is Thy word to my taste, yea, sweeter than honey to my mouth.% St
* Propos. Molin. 26 et 30 damn, ab Innoc. XI.
t Gustate, et videte, quoniam suavis est Dominus. Psal. xxxiij. 9. •
X Quam dulcia faucibus meis eloquia tua, super mel ori meo. Psal. cxviij. 103. j
ESSENCE OF DEVOTION. 171
Paul exhorts, nay, urges us, ever to rejoice in the Lord,* and
teaches that among the fruits of the Spirit are Love, joy. and
t>eacc.\ Our Saviour Himself tells us to ask whatever we would,
that our Joy may befidl.% I pass by countless other texts Avherein
the same is taught to us. Thirdly, because of themselves, and
apart from the abuse which may be made of them, spiritual con-
solations are a great help to advancing in perfection. Hence
the Psalmist had reason to say : / ivill ritn in the way of Thy
^onwiandments, when Thoic shalt enlarge my heart tuith Thy sweet-
ness. § The reason is obvious : These spiritual consolations are
\rery gratifying to the sensitive appetite, and thus lessen the repug-
nance it feels for well-doing. And further, they detach the heart
from earthly delights by their pure, genuine, and heartfelt sweet-
ness, and join the inferior with the higher part of our being, making
them combine to honour God by prayer, and to serve Him by the
practice of true and solid virtue. Thus does Devotion attain its
perfection, since by its help the whole man becomes more prompt
to do homage and service to his Maker.
232. Richard of St Victor explains this most aptly when com-
menting on the expression of the Psalmist, Homo tmanimis (a man
3f like mind with myself). He interprets it to mean one in
ivhom mind and body are in harmony. || And indeed, when the
nterior man begins to eat the same spiritual food as the exterior
Dne, to communicate to him the sweetness of his affections, the
greater their progress by means of this chaste alliance in the
Durity and blamelessness of their actions, the more swiftly do
:hey both run hand in hand, in the way of the Lord.*[[ And
* Gaudete in Domino semper, iterum dico gaudete. Ad Phil. iv. 4.
+ Fructus Spiritus est caritas, gaudium, et pax. Ad Galat. v. 22.
X Petite, et accipietis, ut gaudium vestrum sit plenum. Joan. xvi. 24.
§ Viam mandatorum tuorum cucurri, cum dilatasti cor meum. Psal. cxviij. 32.
II Tu vero homo unanimis, dux meus, et notus meus : qui simul mecum
iulces capiebas cibos, in domo Dei ambulavimus cum consensu. Psal. liv.
[4, IS-
U Cum ergo coeperit homo ille interior domesticum suurn talibus cibis re-
icere, potest de eo veraciter psallere : Qui meacm dulces capiebas cibos. Ta-
ibus ergo studiis, quanto uterque homo (interior nempe, et exterior) amplius
id puritatem proficiunt, tanto uterque alacrius currunt. Lib. ij., De Con-
;empl., cap. 17.
172 GUIDE TO THE SPIRITUAL LIFE.
indeed, as Suarez observes, it is made plain by experience that
of themselves these consolations afford much aid to the prompt,
and consequently devout, doing of good works ; for whatever we^i
do with pleasure and satisfaction, is done with ease and expedi-
tion.* On this account it is that God is accustomed to rain ,
down this heavenly manna on His servants, especially at theij
outset of their spiritual life ; and He continues so to do, until by '
these means their wills are solidly grounded in good, and
strengthened to labour for His sake without any of these plea-
sant inducements.
233. I infer, fourthly, from this, that when it pleases God to^f
bestow these spiritual consolations on the soul, we should receive'
them ; but, in doing so, we must have entire detachment and i,
deep humility, and we must be careful to put them to a good use.e
I say entire detachment, because every attachment, even tOi
God's gifts, is harmful, and holds back the soul from perfection.!,
God's gifts are not Himself, and He will have the soul attached!
to nothing but Himself. Hence we must not eagerly plunge
into these sensible affections, holy though they be, but we must>
receive them with a certain superiority of soul, bearing in mindt
that they do not constitute perfection, but are only means of)
attaining to it. I require also deep humility, since we must;
ever remember that, so far from deserving these consolations, we
are utterly unworthy of them, and that God bestows them with !
the sole purpose of strengthening our frailty. Hence, instead of 1
feeling self-complacency in what we are allowed to enjoy, wei,
should, on the contrary, humble ourselves and be covered with !
confusion, even as a criminal who, instead of bearing the punish- 1
ment of his misdeeds, beholds himself caressed by his prince. S^
Lastly, I say that we must put them to a good use, for wc
should regard this sensible sweetness as given to us not for ouri
gratification, but to enable us to do good, to make us ready to:(
practise mortification, undergo humiliation, and deny ourselves ;;j
to make us earnest in all pious duties, and every act of virtue ; !
* Constat hoc genus consolationis seu gaudii, per se multum conferre ad
promptitudinem operationis ; quia ea quae delectabiliter, et suaviter facimus,
promptius, et facilius prsestamus. Lib. ij., De Orat., cap. 6, num. 18.
ESSENCE OF DEVOTION. 173
^mch being the ends for which God bestows these consolations
ipon us.
234. St Augustine, at the time when he was bom again to
Sod in holy Baptism, was overwhelmed with these spiritual
ielights. He tells us that he was never satiated with the tender
iweetness which filled his heart : that on hearing the chants and
lymns that resounded through the Church, he felt himself in-
vardly affected with a sweet emotion, and was constrained to
ind relief in tears of joy. He says that while these devout
|50unds were entering his ears, the truths of God melted in his
:50ul, and enkindled therein a fervent affection, which changed
lis eyes into two fountains of sweet tears, and filled him with
peace and contentment* These holy emotions were for the
Saint as the wings on which he soared to the heights of sanctity ;
for he received them in all humility, as his writings plainly show,
^nd made use of them to renounce the world without delay, and
to devote himself, without the least reserve, wholly to the service
bf God.
\ 235. Fifthly, I infer that, failing these sensible consolations,
^nd the soul hence remaining dry and desolate, we must not be
Idisquieted, but be calmly and peacefully resigned to God's good
pleasure, believing (as is true) that God has so ordered it for our
good and greater progress. It is no easy task to receive divine
consolations in the manner just now set forth. Human nature is
bo eager after pleasure (especially when it is spiritual, which is
'Equivalent to saying, when it has most relish and sweetness) ; and
when happiness falls to our lot it is difficult for us not to get
attached to it. Experience proves this only too plainly, since
devout people for the most part are filled with apprehension and
gloom as often as these consolations are withdrawn. I have
Jcnown a person who had led a most blameless life from earhest
\ * Nee satiabar illis diebus dulcedine mirabili, considerare altitudinem con-
.Silii tui super salutem generis humani. Quantum flevi in hymnis, et canticis,
suave sonantis ecclesis tuge vocibus commotus acriter! Voces illse influe-
bant auribus meis, et eliquabatur Veritas tua in cor meum, et ex ea sestuabat
affectus pietatis, et currebant lacrymae, et mihi bene erat cum illis. Confess.,
lib. ix. cap. 6.
174 GUIDE TO THE SPIRITUAL LIFE.
childhood, in great fervour of spirit, who, when deprived of these
consolations, fell into such deep and confirmed melancholy, that
it weighed him down into the lowest depths of all the miseries
which can befall our frail humanity.
236. Neither is it easy to maintain humility amid these spiritual
delights, since in times of consolation the soul has little or no
feeling of inward conflict, mortification and penitential fervour
become easy, prayer is found to be a feast, and every virtuous
act a delightful task. Whence we soon come to the conviction
that we have overcome ourselves, conquered our passions, and
acquired great virtue. This persuasion is soon followed by a
certain self-esteem, complacency in our good actions, a preference
of ourselves to those in whom we do not perceive the same f
earnestness; and at length we lose ourselves in these vaini
affections and silly imaginings. For, in such case, we fail to see (
that this slumbering of the passions, this ease in well-doing, is not):
virtue, since it does not flow from a habit fixed and rooted in the (
soul, but from a certain sensible impulse of grace, on the cessa-i
tion of which we find ourselves to be exactly what we were before, ;
with all our former hardness and insensibility.
237. Nor do all succeed in making a good use of consolations, ^
for some there are who, wholly engrossed by the spiritual emo-i
tions with which they overflow, if I may so say, care not to do (j
good, believing that the essence of Devotion, its very solid sub-i
stance, consists in this relish of devout affections by which aloneii
they are sanctified; — hence, when reduced to a state of dryness, m
they bestir themselves to regain, by means of good works, the
Devotion they have lost. Such as these mistake the means fori
the end, and are driven upon quicksands even when the Avind isi
favourable. '
238. Now, all this means nothing more than that sensible!
Devotion, though of itself holy and profitable, becomes for many,\
through the abuse they make of it, a source of injury. This is:
why God deprives them of it, leaving them in dryness, aridity,
and hardness of heart. God seeks the welfare of such souls, and
hence withholds from them sensible consolations, whenever He^
foresees that these will prove harmful to them ; and He acts thus.
I ESSENCE OF DEVOTION. 175
Inot out of hatred, but really out of love, and out of the desire
fHe has to see them advance in perfection. Further. God sees
|ithat to some souls who have already made a certain prooress
[dryness is more advantageous than consolation; as, on the one
[hand, their will being strong, they are able to act virtuously with-
Sout these aids, and, on the other, having to work despite the
llresistance of nature, their wills must do violence to themselves
;to overcome these obstacles ; and so their actions gain in vigour
|and intensity, and consequently in merit and acceptability to God.
[This being established, what are we to do when, sensible grace
[failing us, we find ourselves in dryness and desolation ? I answer
[that we must calmly and peacefully conform ourselves to the
jDivine Will, resting assured that God has thus arranged for our
greater advantage, and putting our trust in Him ; we must humble
Ourselves before God, and own that we are unworthy of all
Sensible consolation on account of our shortcomings. But, above
Ml we should, on such occasions, apply ourselves, with all the
energy of our will, to the practice of Devotion in its substance,
and should lean firmly on the teachings of Faith, which, though
^bscure, is infallible and certain; we should give ourselves to
iprayer, and all other acts of virtue in the service of God, with
lieven greater earnestness than when we were illumined with clear
|lights, and were moved by fervent and most pleasing inward aff'ec-
tions. This is the lesson which St Bonaventure gives to spiritual
persons, to whom he says : " That in withdrawing consolation, God
would teach us to place our reliance, with unshaken trust, upon
Him alone, and upon the guidance afforded by the truths of
Faith ; not upon the experience we gain from our various affec-
tions." * Thus did St Teresa behave, who, in the eighteen years
pf dryness, during which God proved her by desolation, never
""ailed to practise with all exactness every kind of virtue,
,nd never lessened by a moment of time the many hours she
Eruditur quod non tantum innitatur experientia consolationum, quantum
n fiducia ad Deum, vel fidei certitudine. . , . Vult enim Dominus enidire nos
per subtractionem consolationis, et inniti veritati sci-ipturse et fidei, potius
quam nostrte qualicumque experientige. Tom. ij., Ad Process. Rel., cap. i in
Process. Secund.
176 GUIDE TO THE SPIRITUAL LIFE.
daily devoted to prayer. This is solid, robust, and safe Devo-
tion.
239. But here two difficulties present themselves for solution, ;
which concern the subject-matter of this Chapter. First, Is it
possible to procure for ourselves sensible or accidental Devo-
tion ? Secondly, Is it lawful to ask it of God ? In reply to the
former question, I will say that we not only may, but ought, to
do so, provided only it be done with the proper conditions. The
direct and reasonable ways of seeking after consolation are, not
to go to prayer without preparation, to keep ourselves during it
attentive and modest, to exert the powers of the mind on super- '
natural objects, and to take other means usually prescribed by.)
spiritual writers ] but especially to remove the obstacles to this ;
Devotion, particularly those which will be found enumerated in \
the next Chapter. Among the indiscreet ways of striving after
this object, we may reckon the following: — To force ourselves,;
to strain, and to give way to other kinds of affectation, which
injure the health, and are of no avail for the purpose intended.
If with all this God still refuses our wish, we must remain in :
peace and lowly submission to His adorable will. These methods :
are prescribed by Denys the Carthusian, as the fittest and most 1
availing. We must take reasonable pains to have this actual or 1
sensible consolation, yet not as if it were indispensable to our sal- ■
vation, but only as a means of more easily overcoming difficulties :
in our course, and of despising such things as are agreeable ; and
we must have entire indifference, leaving it wholly to God's ^
good pleasure to grant or refuse our request, as He may see fit.*
240. As to the second question raised above, we must hold
that it is not unlawful to beg of God accidental and sensible i
Devotion, provided the petition be made, not out of self-love, or 1
through attachment to spiritual gratification, but from a desire of
* Pro hac actual! (nempe consolatione) actualiterque perceptibili laborandum
est, non vero tamquam pure necessaria ad salutem ; sed veluti pi'o quodam
adminiculo ad facilius vincendum adversa, et delectabilia contemnenda : et con-
ditione et indifferentia quadam, videlicet committendo hoc voluntati divinas,
dicendo : Non sicut ego volo, sed sicut tu vis, Deus Pater. Lib. I De Gaudio
Spiritual!, art. 21.
ESSENCE OF DEVOTION. 177
running with more speed along the way of the Lord. " Ask
God," says St Bernard, " that He would give you the bright light
of Devotion, a cloudless shining sky for your mind, under which,
like a veteran soldier, after having braved every danger, you may
live without trouble, and, with heart enlarged, may run in the way
of God's commandments, so as now to do with ease and pleasure
what formerly cost so much anguish and violence of spirit." *
But observe who are the persons addressed by the mellifluous
Doctor in this passage. They are soldiers who have long fought
under the standard of Christ, have toiled much for His glory,
and bear the laurels of many a victory, so as to have earned the
name of brave veterans. These are they who, according to St
Bernard, may with a good face ask the Lord to grant them the
reward of some sensible consolation, and some period of sweet
repose. I know not whether he would have said the same of
those who have been enlisted under God's banner for a few years
only, perhaps even only a few months, and have done little or
nothing for their Sovereign.
241. Hence, to speak in general terms, it is safer to pray
without ceasing, and from our heart, for Devotion in its substance,
which alone is necessary for our perfection, and which God can-
not withhold if we ask it of Him in a fitting manner. As regards
accidental Devotion, we must be indifferent, and leave ourselves
in God's hands, as we cannot tell whether it would be advan-
tageous to us or not. This course of conduct is, moreover, the
most perfect, as it is the most conformable to holy humility ; for it
is not humility to look upon ourselves as veterans in the army of
Christ, and as having earned repose and reward. The virtue of
humility requires rather that we should ever look upon ourselves
as beginners, as newly-trained combatants, unworthy of a guerdon.
St Teresa, that great heroine, who did such wonders for her
crucified Lord, and won for Him countless souls, tells us that
* Roga, dari tibi devotionis lumen, diem serenissimiim, et sabbatum mentis,
in quo tamquam emeritus miles in laboribus universis, vivas absque labore,
dilatato nimirum corde currens viam mandatorum Dei, ut quod prius cum
amaritudine, et coactione tui spiritias faciebas, de cetero jam cum summa
dulcedine peragas, et delectatione. Serm. 3 De Circumc.
VOL. III. M
178 GUIDE TO THE SPIRITUAL LIFE.
she never presumed to ask for sensible Devotion, since, although
she knew it to be lawful, she accounted herself unworthy of it.
On one occasion, being overcome by a most intense dryness of
spirit, she ventured to put up such a prayer to God ; but, reflect-
ing upon what she had done, she felt such shame, that the very
inward confusion, being full of calm and peace, produced within
her the consolation which she blushed to have asked for. I will
quote her own words : "I never had the boldness to ask God to
give me spiritual relish, or the tenderness of Devotion, but only
that He would impart His grace and strength never to offend
Him ; and pardon for my grievous sins, which being in my eyes
so very heinous, I durst not entertain an ardent desire for favours
and consolations. His divine loving-kindness seemed to my
mind to have done a great deal, and to have now treated me with
signal mercy, in merely suffering me to stand before Him, and in
drawing me into His presence, into which, as I am full well aware,
I should never have gone had His Divine Majesty not taken such
peculiar care of me. I remember but once during my whole life,
when afflicted with the most intense dryness, having prayed for
these consolations ; but as soon as I saw what I was doing, I was
covered with such confusion, that the very grief I felt at finding
myself so wanting in humility, obtained for me what I had pre-
sumed to ask for. I knew full well that it was lawful to put up
such a prayer, but (to my mind) only in the case of those who
have prepared themselves for it by earnest strivings after solid
Devotion, which consists in not offending God, and in being
ready and determined for every good work."* Let the pious
reader peruse attentively these words, and he will find in them the
whole of the doctrine on which we found our answer to the second
question.
* Life of St Teresa, chap. 9.
HINDRANCES TO DEVOTION. 179
CHAPTER IV.
THE HINDRANCES TO DEVOTION.
242. The first hindrance is the attachment to the consolations
and pleasures of earth, though they be not sinful of themselves.
The Apostle says that the spirit and the flesh are contrary the
one to the other,* and so too are the affections in which the one
and the other find their nourishment. He that would enjoy
spiritual delights must renounce the worldly gratifications on
which the flesh is supported. Whoever seeks after earthly plea-
sures must needs forego the heavenly consolations with which the
spirit is nourished. And as Heaven and earth cannot unite,
neither can we combine the delights of earth with those that
Heaven vouchsafes to them that seek it. Hence St Bonaventure
says : " He that would taste the sweetness of Divine love must
renounce the alien pleasures of this world. Spiritual consolations
are of a delicate nature, nor can they be imparted to him who
keeps his heart open to those which come from the outer world.
The soul that does not entirely forego fleeting and transitory
pleasures, of a certainty deprives itself of heavenly delights. It
is a most woeful delusion to fancy that we can commingle the
sweetness of Heaven with the gratifications of the flesh, — balm
with poison, — spiritual unctions with the baits of sensuality." t
243. This is what St Bonaventure has most excellently said ;
but St Bernard sets it forth more in detail, descending to par-
ticular cases. He draws two pictures, one of a Religious, who is
devout in all he does, the other altogether indevout; and
accounting for the Devotion of the one, and the absence of it in
* Hsec enim sibi invicem adversantiir. Ad Galat. v. 17.
+ Renuat consolari anima tua in alienis, si vis Dei amore delectari. Deli-
cata siquidem consolatio est, nee omnino tribuitur admittentibus alienam.
Cujus mens ad alienas inhiat consolationes et non penitus renuit in caducis
et transitoriis consolari, ipse sibi profecto subtrahit ccelestis gratiam conso-
lationis. Errat omnino, si quis coelestem illam dulcedinem huic carni, divi-
num illud balsamum huic veneno, chrismata ilia spiritus misceri posse hiijus-
modi illecebris arbitratur. In Collat. vj. et viij.
I So GUIDE TO THE SPIRITUAL LIFE.
the other, he assigns the very reason which we have just touched
upon. Some monks, he says, not only walk, but run, nay fly, to
the fulfilment of their several religious duties. Watchings seem
to them short, coarse food is to them a dainty, their rough garb
is soft, toil and fatigue are not only bearable, but welcome to
them.* " There you have a Religious who is devout, who is
ready for whatever concerns the service of God. But others do
not behave thus, they go to these various spiritual exercises with
hearts full of dryness, with a reluctant will, hardly dragged to
their performance by the fear of hell-fire." t This is the portrait
of the undevout Religious, who is slothful and indolent in all that
regards God's service. Then to account for this difference, he
proceeds to observe that : " This sloth, this laziness, this luke-
warmness, come from the fact that their wills are not wholly
purified; and, from their being allured and distracted by their
hankering after certain trivial gratifications, they fail to seek for
spiritual goods in the way they know to be required of them.
They are fond of certain petty gratifications of the lower appetite,
found either in breaking silence, or in some gesture or action, and
if so be they forego these for a while, they are never wholly
detached from them." % And he concludes with the remark that,
" Spirit and flesh, fervour and lukewarmness, are incompatible in
one and the same person, especially as lukewarmness, as we read
in the Apocalypse, moves the Lord to loathing." § Whoever,
then, desires the former, must needs forego the latter, by denying
himself certain slight gratifications, which are by so much the
* Quiclam ad omnia vise et vitse hujus exercitia non solum ambulant, sed et
cuiTunt, immo potius volant, ut eis vigilice breves et cibi dulces, et panni
suaves, labores non solum tolerabiles, sed appetibiles videantur. Serm. 3,
De Ascens. Domini.
f Alii autem non sic, sed corde arido, et affectione recalciti^ante, vix tra-
huntur ad hffic, vix gehennali timore compelluntur.
X Inde autem tam periculosa tepiditas emanat, quia afFectus, id est voluntas
eorum nondum purgata est ; nee bonum sic volunt, sicut noverunt, a propria
cupiditate abstract! graviter et illecti. Amant enim suas terrenas consolati-
unculas sive in verbo, sive in signo, sive in facto, sive in ali'quo alio. Si hsec
interrampunt aliquando, non tamen penitus rumpunt.
§ Neque enim spiritus et caro, ignis et tepiditas in uno domicilio com-
morantur, prsesertim cum tepiditas ipsi Domino soleat vomitum provocare.
HINDRANCES TO DEVOTION. i8i
more prejudicial to the spirit as they are the more conformable
to the instincts of the flesh, and hence extinguish Devotion by
rendering us lukewarm and remiss in well-doing.
244. The next hindrance to Devotion is want of purity of heart.
We do not mean hereby the abominable vice which the phrase
suggests. This vice is not a mere hindrance to Devotion, but
destroys it utterly, since, by depriving us of sanctifying grace, it
gives the death-blow to Charity. The want of purity of which Ave
are speaking consists in wilful venial sins, and in defects committed
with advertence ; for these defile the heart and make it unclean.
To confine what we say to these slight faults, it may be laid down
that even such faults, if they be wilful, take away both the essence
and feeling of Devotion ; for though they do not quench, they
cool down, Charity, and, as all know, render it remiss in its work-
ings. Now, if Charity waxes lukewarm by frequently repeated
wilful faults, whence can the will derive fervour for the prompt
fulfilment of what God's service requires ? How c'an Charity
which has itself become languid, render the will prompt and
earnest in well-doing? He, then, that would attain Devotion,
and relish the savoury fruits of its sweetness and fervour, must
keep guard over his heart, that it may not knowingly be defiled
by any stain of fa.ult ; he must take heed to his doings, lest he
transgress, and by ceaseless mortification he must hold in con-
stant check the several motions of the unruly passions which are
perpetually rising up to sully the purity of his soul, else he Avill
never attain to the taste of the sweet nectar of Devotion. As St
Gregory says : " Then do they who are called fasters eat and get
filled at the spiritual table, when they feed on the sweet Devotion
of Divine grace, which they have dispqsed themselves to receive
by a great watchfulness over their own hearts." *
245. The third hindrance to Devotion is found in needless
occupations, which distract the mind, dissipate the heart, and
alienate both from God. St Thomas says that Devotion springs
from the consideration of whatever is fitted to enkindle the love
* Vocati jejuni, tunc comedunt, quando hi spiritualis gratioe devotione
pascuntur, qui ad earn percipiendam se magna mentis suce custodia paraveiunt_
Lib. iv., In I. Reg. cap. 9.
1 82 GUIDE TO THE SPIRITUAL LIFE.
of God within us. But the thoughts of what, far from appertain-
ii^ to these devout objects, diverts the mind from them, are a
hindrance to Devotion.'^ Even the wicked Pharaoh was aware of
this ; for wishing to divert the Hebrews from their pious resolve
of going to offer sacrifice to God in the wilderness, he over-
burdened them with tasks to such an extent, that they were
wholly crushed beneath the pressure ; hoping that, amid so many
occupations, they would have no time to entertain the pious
thought of honouring God with their offering. " They have not
enough to do," said this wily King ; " this is why they raise their
voice, saying, ' Let us go and sacrifice to our God,' We will
oppress them with tasks beyond their strength, and force them to
complete all to the uttermost ; they will then give up hstening to
the lying words of Moses, who is urging them to sacrifice by false
messages from God." f
246. That the excessive tasks laid on the Hebrews by Pharaoh
were well calculated to divert them from the worship of God, is
clearly shown in the parable of the Great Supper, spoken by
Christ. This banquet may be taken to signify the plenteous and
dainty food of Devotion bestowed by God on well-disposed souls,
not only at the Eucharistic Table, but in all their prayers and
acts of worship and of piety. Who were they that loathed the
Divine banquet, and excused themselves from coming ? Those
who were the most occupied and absorbed in temporal business.
The reply of the first- to the courteous invitation was: I have
bought a farm, and I must needs go and see it.X The next answers :
I have bought five yoke of oxen, and I go to try them.^ The third
excuses himself, saying : / have married a wife, and therefore I
cannot coine.\\ Then the Master of the House, the figure of our
* Dicendum, quod consideratio eorum, quae nata sunt delectationem Dei
excitare, devotionem causat. Consideratio vero quorumcumque ad hoc noii
pertinentium, sed ab eis mentem distrahentium, impedit devotionem. 2, 2,
qusest. 82, art. 2, ad I.
t Vacant enim, et idcirco vociferantur, dicentes : Eamus et sacrificemus
Deo nostro. Opprimantur operibus et expleant ea, ut non acquiescant verbis
mendacibus. Exod. v. 8, 9.
+ Villam ami et necesse habeo exire, et vide^e illam,
§ Juga boum enii quinque, et eo probare ilia.
, II Uxorem duxi, ideo non possum venire.
HINDRANCES TO DEVOTION. 183
^Blessed Saviour, orders to bring in the poor the halt and lame
scattered about the streets and public places \ for being free from
all this business and these occupations, they were better fitted to
rehsh the dainties of His table. And so it really came to pass ;
the latter were brought in, while the former, plunged as they
were in worldly business, were for ever excluded from this mag-
nificent banquet* Now most men in their eagerness for wealth,
station, empty and fleeting honours, pass their whole lives in
dissipation and distractions, — even when not overwhelmed by con-
tinual labours, studies, and other absorbing occupations, — without
ever recollecting themselves in their own hearts, which are the
inner chamber where God loves to entertain devout souls. What
wonder then that so few ever taste the delicious fruits of a true
Devotion?
247. I must own to having ever been deeply impressed by
what St Bernard wrote on this purpose to Pope Eugenius. " I
fear," says the Saint, with a holy liberty, to Eugenius, his former
disciple, — " I fear lest, amid the numerous occupations in which
you are absorbed, your soul may become hardened, and that by
degrees you may lose the feeling of a useful and holy compunc-
tion. You would deal more prudently, by withdrawing at times
from your labours, lest they drag you in their wake, and lead you,
step by step, whither you would not go. You may ask, where ?
I will reply : To hardness of heart. This is the term to which
these accursed occupations will bring you, if you continue as you
have begun, to give yourself up wholly to them, without reserving
some leisure to commune with yourself in your heart." f Thus
did the great St Bernard address the Supreme Pontiff, whose
occupations were most surely neither trivial, indifferent, nor slight,
* Dico autem vobis, quod nemo illorum virorum qui vocati sunt, gustabit
csenam meam. Luc. xiv. 18.
f Vereor, inquam, ne in mediis occupationibus (quoniam multae sunt) dum
difEdis finem, frontem dures, et ita sensim teipsum quodam modo sensu prives
justi, utilisque doloris. Multo prudentius te illis subtrahas, vel ad tempus,
quam patiare trahi ab illis, et duci certe paullatim quo tu non vis . Quasris
quo ? Ad cor durum. . . . Et quo trahere te debent hse occupationes male-
dict^e, si tamen pergis, ut coepisti, ita te dare totum illis, nil tui tibi relinquens ?
De Consid. lib. i.
1 84 GUIDE TO THE SPIRITUAL LIFE.
as on his shoulders rests the government of the whole world.
Yet, notwithstanding all this, the sainted Abbot would not have
him so absorbed therein, as not to allow himself time for self-
recollection ; fearing lest, if undertaken with excess, they would
come at length to quench in him every sentiment of Devotion,
and lead him into a dangerous hardness of heart. What, then,
may we not say of those who give themselves up so unreservedly
to business, to the affairs and interests of this life, as if this were
the sole end for which God had placed them in the world ? Is
it possible for true Devotion to strike root in hearts such as
theirs ?
248. I am far from implying by this that we are not bound to
fulfil faithfully all the duties imposed on us by our state, and to
undergo the labours which charity demands or obedience imposes.
I only say that we must beware of excess, which may always be
avoided, if in our occupations, however numerous they are, we
observe these two things. First, to find time for recollecting our-
selves occasionally in God, by some spiritual exercise, even as
St Bernard prescribes to Pope Eugenius, and as St Jerome advises
Celantia, busily employed as she was in household affairs :
" Choose for thyself, Celantia, a place in thy house free from
the noise and bustle of thy family, whither thou mayest frequently
withdraw to calm thy soul, agitated by domestic cares." * Who-
ever does this, will not lose his Devotion, although he may be
much engaged in business ; for, even if amid distracting cares
Devotion becomes somewhat lukewarm, it speedily, by these
precautions, regains its warmth and glow.
249. The second thing to be observed is, to keep God before
us in the midst of our outward occupations, especially when they
press upon us ; carefully directing whatever we are engaged in
to Him, with a sincere intention of doing His will, and of pleasing
Him. Our daily business, however engrossing and continuous it
may be, if performed in this manner, can do no harm to our
Devotion. The reason is plain. We have said above with St
* EHgatur tibi opportunus, et aliquantulum a familise strepitu remotus locus,
in quem veluti in portum, quasi ex multa tempestate curarum te recipias, et
excitatos foris cogitationum fluctus secreta tranquillitate componas.
HINDRANCES TO DEVOTION. 185
Thomas that those thoughts only which relate not to God are an
obstacle to Devotion. But our every work invites us to God,
when offered to Him, and performed with a view to His good
pleasure ; so that in such case no action can hinder or lessen
our Devotion. Even our very occupation, distracting as it may
be of itself, will serve but to stir it up the more, to render it more
earnest and more ardent.
250. Let us take as an instance the holy King David. He had
to bear the burden of the government of a people so numerous
as to be Hkened to the stars of heaven and the sands on the sea-
shore ; it was therefore impossible for him to have his harp ever
in his hands, and holy canticles of praise to God always in liis
mouth ; much less could he be always wrapt in lofty contempla-
tion : for this would have involved too grievous a neglect of the
duties of his position. But what did the devout Prince do to
maintain the fervour of his Devotion amid the many weighty
matters he had to handle ? He shall reply for himself: " Though
the business of my kingdom be ever resounding in my ears, mine eyes
are ever toward the Lord* I take Him as the guide of my actions,
and direct them to Him. / have set the Lord always before me,
and while dealing with men, I fail not to commune with my God."t
If the reader will but do likewise, he may rest assured that his
engagements, -even when most pressing, will neither hinder his
Devotion nor cause its diminution.
251. The fourth hindrance to Devotion is anxiety and trouble
amid the divers vicissitudes which may happen in the course of
the day. We are not unfrequently warned in the Sacred Scrip-
tures against these disquieting anxieties, which quench Devotion
even as water puts out fire. But L would have you be without
solicitude, says the Apostle ;$ and Christ Jesus warns us Not to be
anxious for the morrozv.% Therefore be not solicitous, saying, What
shall we eat? what shall we drink ? wherewith shall we be clothed ?||
* Oculi mei semper ad Dominum. Psal. xxiv. 15.
+ Providebam Dominum in conspectu meo semper. Psal. xv. 8.
J Volo vos, sine sollicitudine esse. I. ad Cor. vij. 31.
§ Nolite solliciti esse in crastinum. Matth. vi. 34.
II Nolite solliciti esse, dicentes : quid manducabimus ? aut quid bibemus ?
aut quo operiemur?
1 86 GUIDE TO THE SPIRITUAL LIFE.
— necessary as are all these things to support life. And He explains
the reason in the Parable of the Sower, in the interpretation given
by Himself. That which fell among thorns signifies the inward
inspiration or motion of the Spirit of grace stirred up within us
by the Divine Word, which is choked by worldly cares, even as
wheat is choked by thorns and briers.* This is why they who
are agitated by harrassing anxieties have their heart always cold
and constrained.
252. If the reader desire yet a further reason, St Laurence
Justinian will supply it. As we cannot see the sun in the sky
when it is covered by dense clouds, nor behold our face in the
waters if the stream be troubled, so too, when the mind is over- •
cast, and the soul agitated by disquieting cares, we cannot, either
in time of prayer, and still less out of it, contemplate those divine
truths which have the power to kindle Devotion within us.t What
wonder, then, if such an one remain lukewarm, languid, and in-
devout ? He then that would preserve a steady Devotion, must
free his soul from all care and disquiet, and keep it calm and in
serenity.
253. Further hindrances to Devotion might be mentioned, for,
in very deed, whatever is opposed to the overflow of grace and
the increase of charity is an obstacle to Devotion, which springs
from these as from its fountain-head. I may, therefore, with the
above-quoted St Laurence Justinian, say in general, that as the
husbandman toils to rid his fields of thorns and thistles, in order
that his crops may be more plenteous, so he that would savour
the sweets of Devotion in prayer, must endeavour to get rid of
whatever he knows to be an obstacle to the outpouring of this
balm of Paradise. I
* Qui autem seminatus est in spinis, hie est qui verbum audit, et sollicitudo
sseculi istius, et fallacia divitiarum suffocat verbum, et sine fructu efficitur.
Matth. xij. 22.
+ Quemadmodum solis radius nequaquam cernitur, cum commotae nubes
coeli faciem obducunt ; nee turbatus fons respieientis imaginem reddit, quam
tranquillus propriam ostendit : sic nee inquietus animus Dei caritatem in ora-
tionis speeulo potest conspieere. De Orat., cap. 5.
X Quemadmodum qui terram edit, solerter spinas debet eradieare, ut ube-
riores valeat colligere fruetus ; ita qui coneupiseit dulcedinem devotionis in ora-
tione gustare, summopere studeat ipsius impedimenta deelinare. Ibid., cap. 4.'
PRACTICAL SUGGESTIONS. 187
CHAPTER V.
PRACTICAL SUGGESTIONS TO DIRECTORS ON THIS ARTICLE.
254. First suggestion. The Director cannot be too deeply con-
vinced that it is not a small part of his charge to know how to
regulate souls in the use of sensible Devotion ; for there are few
spiritual persons who are able to bear themselves as they ought,
either while they enjoy it or when it is taken from them. To
some it appears tliat they fail to make spiritual progress in the
exact measure of the insensibility of their affections j and they
say this in so many words, complaining that they are daily falling
back, and deteriorating in perfection; and, what is worse than
this, they continually lose heart. In such cases, the Director must
attentively examine whether the diminution affect only sensible
Devotion, or whether it touches the very substance of virtue.
He will be best enabled to discover this by looking into their
actions during these seasons when their fervour is cooled. If
he find them as diligent as before in prayer and other spiritual
duties, and observe that they fail not on their side to make use
of the suitable means ; if he see them constant in the practice
of their usual penances and mortifications, and in the exercise of
the different virtues ; then, although everything proceeds with
reluctance, difficulty, and coldness, he will make no account of
this lessening of fervour, because the essence of true Devotion
remains whole and intact. As we have shown, the substance of
Devotion consists in the ready disposition of the will to do good.
Now, in their case, this exists undiminished, as is plainly proved
by their conduct. He must then encourage them, and not allow
them to lose heart. He must not be anxious about tiiem, and
must strive to assuage their grief and affliction ; the more so
as it is obvious that God is helping such with a hidden grace \
for otherwise they could never persevere amid so many untoward
circumstances. He will exhort them, as Denys the Carthusian
prescribes, to thank God for not having left them without the
will and desire to serve and please Him ; and if they feel not
those fervent and burning desires in His service that they would
1 88 GUIDE TO THE SPIRITUAL LIFE.
wish to have, they must humble themselves before God, and at
least desire to have them.*
255. If, on the other hand, the Director discover that his
penitents are wanting not only in the feeling of Devotion, but
also in its substance; if he find them slothful, negligent, and
careless in the works of perfection; if he notice that they go
a-begging from creatures the comfort they can no longer obtain
within in their exercises of piety, and that, therefore, they pour
themselves forth upon external objects ; that they have no
scruple in omitting their devout and virtuous practices, in indulg-
ing their passions and falling into unwonted faults, he must bitterly
lament to them that they should have fallen into this state of_
lukewarmness, which not merely affects the accidental properties,
but threatens the very life, of Devotion. I say, he must grieve
for such, for when they are sunk to this imperfect state, they are
but little or in nowise concerned at their insensibility. It is
wilful ; they cherish it, seek it, and care not to rid themselves
of it. He must, therefore, strive to awaken such from their
torpor by serious rebukes, and remind them that unless they
return to their former state, by doing violence to themselves,
and by fervent prayer to God, they will ever fall back, with the
danger of being hurled over some deep precipice. For this
purpose, he may often thunder in their ears the awful threat
addressed by God in the Apocalypse, to those whose tepidity is
wilful; to those, that is, who are lukewarm, not in feeling alone,
but also in will ; for, to their great misfortune, lukewarmness of 1
will must be attributed to them : I knotv thy works, that thou art
neither cold nor hot. I would thou wert cold or hot; so then, because
thou art lukewarin, and neither cold nor hot, I will begin to vomit i
thee out of My mouth ; that is, I will begin to turn My back upon 1
thee, and to forsake theeif an awful threat, and well suited to i
* Sat est, quod nequaquam aversus sit a desiderio spirituall placendi, et
serviendi Deo : etsi non desideret tam ferventer, lit vellet ; de imperfectione
sua humiliter doleat, ac discrete, et cum Psalmista ardenter desiderare con-
cupiscat, dicendo: Conatpivit anima niea desiderare jiistificationes tuas in omtii
tempore. De Gaud. Spir., lib. i, art. 21.
f Scio opera tua, quia neque frigidus es, neque calidus. Utinain frigidus
PRACTICAL SUGGESTIONS. 189
strike terror into the hardest heart. If it make no impression
on the soul of the lukewarm penitent, it is a clear sign that he
is already beginning to feel the effects of this frightful abandon-
ment.
256. Second suggestion. The Director will meet with certain
Religious who, solely on account of the withdrawal of sensible
fervour, — though they retain all that constitutes the essence of
Devotion, — not only get disheartened, but are so dejected, that
they look upon themselves as lost. They take for themselves
the threat in the above-quoted text of the Apocalypse addressed
by God to those whose tepidity is wilful. They go on in the
exceedingly bitter thought that they are outcasts from God ; that
He will no longer accept their homage and good works ; that it
were better for them to lay aside their mortifications and spiritual
practices, and to conform to the general run of mankind in leading
a less restricted life ; or they indulge in other similar reflections.
Such as these have no cause for thinking and speaking thus,
since they still retain what is solid in Devotion and virtue ; whence
they should be of good cheer. So much the more as these feel-
ings of diffidence and pusillanimity, verging as they do on despair,
are commonly suggestions of the devil, who takes occasion, from
this seeming lack of fervour, to fill the heads of his victims with
these gloomy fancies, that so he may draw them to their ruin.
The Director must then encourage them with these words of St
Bonaventure : " Do not, my Son, lose confidence on account of
the withdrawal of inward consolations, as if God had cast thee
off", and would no longer accept of thy good works. Recall the
promises which He makes to thee in Holy Scripture, and rest
assured that until thou forsake Him by breaking His laws. His
mercy will never fail thee." * This motive is no less true
esses, aut calidus : sed quia tepidus es, et nee frigidus, nee calidus, incipiam
te evomere ex ore nieo. Apoc. iij. 15, 16.
* Noli diffidere, cum consolatio internse dulcedinis tibi subtrahitur, quasi
Deus dereliquerit te, vel bona opera tua non sint ei accepta, sed recurre ad
ilia vera testimonia, et consolare in ipsis, scilicet, ut confidas de veritate Dei
quamdiu tu non discedis a Deo per consensum ad prEevaricationem mandatorum
ejus; quia ipse non derelinquit te per propitiationem suam. Tom. ij. De Pro-
cess. Relig., cap. I. In Process, iv.
190 GUIDE TO THE SPIRITUAL LIFE.
than availing to restore confidence to wavering souls ; for it is
unquestionable that no one can lose the substance of Devotion
except by his own will. This Devotion consists in the readiness
of will, which cannot be remiss if it choose to be earnest in well-
doing, by the help, of course, of God's grace, which He never
refuses to men of good will.
257, The Director may further counsel the disheartened peni-
tent to repeat frequently these words of Job, so well calculated
to cheer a downcast spirit : '' O Lord, even if I saw myself on
the brink of hell, and on the point of falling, my will is to hope
in Thee. Even if God slay me, yet will I trust in Him. Never
will I wrong His infinite loving-kindness by despair."* Or he
may repeat these words of the Psalmist : In Thee, O Lord, have I
put my trust ; I shall never be confounded.^ For Thou hast not
forsaken them that seek Thee.% By these and the like sentiments
will he strive to cheer persons whom the devil seeks to cast down
by false and groundless alarms, as if they were wholly forsaken
of God.
258. The Director will further observe, that persons such as
we are speaking of, at times get so dejected by the want of
sensible Devotion as to withdraw from Holy Communion, even
on days which are appointed them, from the fancy they have that
they are in a most deplorable state. If, from their upright and
virtuous behaviour, he perceive that they are not wanting in the
substance of Devotion, he will withstand their groundless re-
luctance, and compel them to draw nigh to the Holy Table. He
may find in St Laurence Justinian a rule whereby to proceed in
such cases. " The indevout," writes the Saint, " they, I mean,
Avho feel no sensible Devotion, should not abstain from this
Sacred Banquet, if they live in the state of grace, if their conduct
is virtuous, if they humble themselves on account of their miser-
able lukewarmness, and sincerely confess it ; provided only that
they approach the Altar with befitting reverence; for these are
fed by the Sacrament in a hidden and spiritual manner, and find
* Etiamsi Occident me, in ipso sperabo. Job xiij. 15.
+ In te Domine speravi, non confundar in seternum. Psal. xxx.
X Quoniam non derelinquis qiijerentes te, Domine. Psal. ix. 11.
PRACTICAL SUGGESTIONS. 191
therein their stay and support." * And the same Saint continues
admirably well : " Because, notwithstanding the want of sensible
fervour in these persons, they receive in the Blessed Sacrament
not only an increase of sanctifying grace, but those actual helps
which strengthen their souls for good works, though these be
imparted to them in a manner so insensible and spiritual that
they themselves are not conscious of the effect. The same
happens to them as often happens to the sick, who find no relish
in the dainties provided for them, but nevertheless receive
nourishment from them. Hence they must not be allowed to
forego this heavenly food, even as the sick are not suffered to go
without bodily sustenance."
259. Fourth suggestion. The Director will meet with certain
women who seem brimful of Devotion, but if he look into their
behaviour, he will frequently find them falling far short of real
and sohd Devotion. They are easily moved to sighs, to tears of
tenderness, to break out into certain pious exclamations ; they
say a great many vocal prayers, and are eager to communicate
frequently. But, on the other hand, they are a constant source
of trouble in their homes, easily provoked to anger by their com-
panions, stubborn, disobedient, greedy of gain and their own
convenience, impatient, talkative, given to censure the doings
of their neighbours. Such Devotion as theirs, considered in its
sensible aspect, comes rather from a soft and impressionable
nature than from a strong and robust grace, and is mostly mixed
up with a deal of affectation. If we look to the substantial side
of it, we find therein nothing that is good; for, as Blosius aptly
observes, " True Devotion is grounded on humility, on the denial
of self-will and one's own views, on conformity to God's good
pleasure, on the mortification of one's passions, rather than on
sensible emotions ; for, in reality, the former, not this latter, is a
token of that ready willingness to serve God, which is the quint-
* Propterea non debet a sancto Domini convivio repelli indevotus juste
vivens, virtuose conversans, humiliter se agnoscens, pure confitens et reve-
renter accedens ; talis quippe insensibiliter et spiritualiter hoc sacramento
nutritur et vivit. De Perfect. Monast., cap. 19.
192 GUIDE TO THE SPIRITUAL LIFE.
essence of Devotion." * The Director must beware not to make
any account of this counterfeit Devotion, and must inculcate on
those that profess it the correct idea of true Devotion, and must
lead them to put it into practice. As a general rule, he may set
great store by that sensible Devotion which brings forth fruits of
real virtue, but should be on his guard against that which he finds
destitute of such fruits.
ARTICLE VII.
On the Virtue of Obediejice.
CHAPTER I.
IN WHAT OBEDIENCE CONSISTS, AND TO WHOM IT IS DUE.
260. Besides ReHgion and the habit of Devotion, which, by its
ready willingness, enhances and perfects the acts of Religion, the
holy virtue of Obedience also ranks under Justice; for this too,
to speak with St Thomas, is a relative virtue, inasmuch as it is
concerned with our duty to others; that is, with the due sub-
ordination of subjects to those set over them. But we must noti
omit to treat separately of Obedience, because, among the virtues :
which, on account of some resemblance borne by them to Justice;
are classed under the head of that virtue, Obedience is one of the:
most conspicuous and most necessary for human life in its several |
relations, political, social, and supernatural. It will be our present 1
duty to explain the merit of this virtue, and the mode in which'
it is to be practised, to the end that all may be enamoured of it,:
and inflamed with the desire of its attainment.
* Vera devotio in sui ipsius submissione, resignatione, abnegation ac
vilipensione sita est, potius quam in sensibili sapore et dulcedine. In Concil.
Anims, part i., cap. 13, num. i.
IN WHAT OBEDIENCE CONSISTS. 193
261. St Thomas defines Obedience to be a moral virtue, in-
clining the will to carry out the commands of those who are law-
fully set over us.* By command is to be here understood not
only a rigorous precept binding under grievous sin, but every wish
of the Superior which is- manifested outwardly. If the will of the
Superior be made known by words, the precept is called express ;
if by signs, the meaning of which, though not so clear, is yet
sufficiently plain, the precept is called tacit. Now, precepts of
either of these kinds are the object of Obedience, since the will
of the Superior, in whatever way it be made manifest, is the object
of this noble virtue. Thus far St Thomas.f
262. The reader must not think that the object of Obedience
is found only in the precepts imposed by Religious Superiors
upon their subjects, who are bound by solemn vow to fulfil
them. Not so j the virtue of Obedience concerns also the com-
mands of princes to their people ; of parents to their offspring ;
of husbands to their wives ; of employers to those they employ ;
of captains to the soldiers under them ; of priests to laymen ; in
a word, it extends to every reasonable order given by one who may
lawfully command, provided it exceed not the sphere to which
the authority giving the order is limited; as the same holy Doctor
justly observes, j
263. This teaching of St Thomas is, in every point, grounded
on Holy Writ, as may be easily discovered by considering its
several parts. As regards the Obedience due to princes, St Paul
says, Let every soul be subject to the higher powers. § And writing
to Titus, he requires him to put the faithful in mind "to be
* Obedientia reddit promptam hominis voluntatem ad exequendam volun-
tatem aherius, scilicet prsecipientis. 2, 2, qussst. 104, art. 2, ad 3.
t Obedientia est specialis virtus, et ejus speciale objectum est prEeceptum
taciturn, vel expressum. Voluntas enim superioris, quocumque modo innote-
scat, est quoddam taciturn prseceptum. Ibid., in corp.
+ Tenetur subditus superiori obedire, secundum rationem superioritatis,
sicut miles duci exercitus in his, quae pertinent ad bellum ; servus Domino
in his, quae pertinent ad servilia opera exequenda ; filius patri in his, quae per-
tinent ad disciplinam vita, et ad curam domesticam ; et sic de aliis. Art. 5,
in Corp.
§ Omnis anima potestatibus sublimioribus subdita sit. Ad Rom. xiij. i.
VOL. III. N
I
194 GUIDE TO THE SPIRITUAL LIFE.
subject to principalities and powers, and to obey magistrates who
have legitimate power to command." * And the Prince of the
Apostles, St Peter, reminds us that this Obedience is due to our
Superiors for God's sake, from whom their authority is de-
rive d.f
264. As regards Obedience of children to parents, not content
with making it the matter of a commandment, God strikes terror
into the disobedient by fearful threats, even so far as to order
that, If a vian have a stubborn and rebellious son, who will not
obey the voice of his father and mother, and that, when they have
chastened hi?n, will not obey them, . . . all the men of his city shall
sto?ie him with stones, that he die. | Isaac gave a heroic example
of filial Obedience, since the most difhcult thing a father could '
command a beloved child is to allow himself to be slaughtered
by his own parent's hands. Like an innocent lamb, he suffered
himself to be bound by his father, and to be laid, without a
struggle, on the fatal pile; and, with dauntless gaze, he beheld 1
the gleam of the murderous steel, which, by a single stroke, was :
to deprive him of life. § No less heroic, under the New Law,
was the obedience of Eustochium to her mother, St Paula, as nar-
rated by St Jerome. That lady was so submissive to her mother
that she never went to bed, never sat down at table, would not
take a single step, but at the beck and in company of her mother.
She would not touch a penny of the fortune given to her by her
parents, but left it wholly in her mother's hands, deeming this
submission abundant wealth, and a most goodly heritage. ||
* Admone illos, principibus et potestatibus subditos esse. Ad Tit. iij. i.
t Subditi estote omni humaiise creaturse propter Deum, sive regi, quasi
prsecellenti, sive ducibus, tamquain ab eo missis. I. Pet. ij. 13.
X Si genuerit homo filium contumacem, qui 11011 audiat patris et matris'
imperium, et coercitus obedire contempserit, lapidibus eum obruat populus.
Deut. xxj. 18.
§ Cumque alligasset Isaac filium suum, posuit eum in altare super struem,]
lignorum, exteiiditque manum et arripuit gladium, ut immolaret filium suum.i;
Gen. xxij. 9.
II Eustochium ita semper adhsesit matri Paulae, et ejus obedivit imperils,
ut iiumquam absque ea cubaret, numquam procederet, nunquam cibuml
caperet, ne unum quidem iiummum haberet potestatis suae, sed et patemam j
et maternam substantiam a matre distribui pauperibus Isetaretur, et pietatem :
IN WHAT OBEDIENCE CONSISTS. 195
265. The Apostle, in his Epistle to Titus, will have wives most
faithfully obey their husbands. He tells Titus to instruct married
women to " be docile, and meek, and perfectly subject to their
own husbands." * St Monica, as we read in the Confessions of
St Augustine, her son, was a notable instance of this Obedience,
for, " so soon as she was of marriageable age, being bestowed on
Patricius, her husband, she served him as a slave serves her
master." f And though Patricius was of a passionate nature, " she
had never allowed herself to be carried away by his anger, so as
to contradict him either in word or act."f Nor, come what
might, did she ever shake off the yoke of due subjection. Further,
the holy woman was fond of inculcating the like submission on
other matrons, her neighbours ; and when these would, in famihar
talk, complain of the wrong they suffered at their husbands' hands,
she used to reply to them in words which might usefully be graven
in letters of gold on the walls of the chamber of every married
woman. " When you heard the instrument of your marriage con-
tract," she would say to them playfully, " you should not have
looked upon it as making you the mistress, but the slave of that
man whom you chose for your partner ; and therefore, mindful
of your condition as slaves, you ought not to set yourselves up
against your lords." §
266. As for the Obedience due from servants to their masters,
we may read what the Apostle prescribes in his Epistle to the
Ephesians : Servants, obey them that are your masters accordijig to
the flesh, with fear and trembH?ig, in si^tgleness of your heart, as
unto Christ. || By these last words he implies, that in their
in parentem hsereditatem maximam et divitias crederet. In Epitaph. Paulte,
ad Eustoch.
* Benignas, subditas viris suis.
t Ubi plenis annis nubilis facta est, tradita viro servivit veluti domino.
+ Noverat hsec non resistere irato viro, non tantum factu, sed ne verbo
quidem.
§ Veluti per jocum graviter admonens, ex quo illas tabulas, qure matri-
moniales vocantur, recitari audissent, tamquam instrumenta, quibus ancillae
factse essent, deputare debuissent ; proinde memores conditionis superbire
adversus dominos non oportei-e. Confess., lib. ix., cap. 9.
II Servite dominis carnalibus cum timore, et tremore, in simplicitate cordis
vestri. Ephes. vj. 5.
196 GUIDE TO THE SPIRITUAL LIFE.
various acts of service they should have the intention, not so
much of pleasing the man they serve, as of doing God's will,
which they work out by their obedience. And he holds forth to
them, as the reward of such conduct, an everlasting inheritance.*
Most praiseworthy was the Obedience which Judith's handmaid
rendered to her mistress, f This Princess having taken upon
herself the hazardous task of beheading Holofernes, who had
invested the city of Bethulia with a formidable host, called upon
her maid to accompany her to the enemy's camp. The hand-
maid did as she was ordered, and wholly intent on fulfilling the
commands of her mistress, was nothing daunted at meeting the
armed sentinels, nor at beholding the fierce countenances and
weapons of the soldiers. Still keeping close to Judith, she entered
the tent of Holofernes. When the fatal blow was struck, at so
fearful a risk, she was not terror-stricken ; she fainted not, nor
did she withdraw, but stood by her mistress and helped her in
an action at once so difficult and dangerous. At length Judith
gave into her hands the severed head of the General, with which
she fearlessly passed through the serried ranks of the foe, bearing
with her the damning proof of her guilt. This was surely admir-
able Obedience in a timid, weak, and helpless handmaiden.
267. The Obedience of laymen to Priests in all that regards
their office is so rigorously insisted upon by God, that in the Old
Law, He commands that the stubborn and contumacious should
be put to death by the sentence of the judge.* Imperishable is
the memory of the Obedience paid by the Emperor Theodosius
to the holy Archbishop Ambrose. After the massacre at Thes-
salonica, the Emperor came to Church with all the pomp and
circumstance that befitted his exalted station. The great Prelate
went forth to meet him on the threshold of the hallowed building,
* Obedite, sicut Christo, non ad oculum servientes, quasi hominibus pla-
centes : sed ut servi Christi, facientes voluntatem Dei ex animo : cum bona
voluntate servientes, sicut Domino, et non hominibus, scientes quoniam unus-
quisque quodcumque fecerit bonum, hoc recipiet a Domino, sive servus, sive
liber.
f Judith. X.
X Qui superbierit, nolens obedire sacerdotis imperio, qui eo tempore minis-
trat Domino Deo tiio, ex decreto judicis moriatur homo ille. Deut. xvij. 12.
IN WHAT OBEDIENCE CONSISTS. 197
and motioned him back with his pastoral staff, saying : " Emperor !
with what face do you come to the Church, stained as you are
with so much blood ? " Theodosius replied that King David had
been an adulterer and a murderer. The holy Bishop then made
answer in these well-known words : " As thou hast followed him
in his sin, so do thou imitate his repentance." * How think you
did the Emperor behave in this encounter? He vented his anger
neither on the saintly Pastor nor upon the holy place from which
he saw himself excluded. He showed prompt Obedience to the
commands of the holy Archbishop, and, bowing his head, returned
to his palace with his suite. He forebore to return to the Church
until he had obtained the holy Prelate's permission, and had
performed the penance, both public and private, laid upon him in
expiation of his crime. Baronius, in relating this fact,t admires
the heroic Obedience of the youthful and victorious Prince, who
was the master of the world, and with justice extols it above
the Obedience of the Consul Posthumius to the Pontiff Metellus,
which is so famed in ancient history ; for the Consul submitted
out of regard to the Senate and the Roman people, while Theo-
dosius had no superior or equal in the world who could claim
his Obedience. Hence the submission he paid to St Ambrose
could proceed only from his reverence for God, and for the
priestly authority.
268. We may, therefore, conclude that Obedience is a virtue,
proper not only to Religious in relation to their Superiors, as
some fancy, but incumbent in every Christian man towards each
and every one who is lawfully set over him ; and that as the
Religious, by refusing to submit to the authority that may com-
mand him, is guilty of sin, so too does the secular sin, in the like
circumstances ; for both the one and the other, by shaking off the
yoke of due subjection, resist the ordinance of God, Who requires
of us this subjection : as the Apostle of the Gentiles has more
than once repeated. :{: I have only to add that the Religious,
indeed, sins more grievously, on account of the especial obligation
* Qui secutus es errantem, sequere pcenitentem.
t Tom iv., A. D. 390.
i Qui potestati resistit, Dei ordinationi resistit. Ad Rom. xiij. 2.
igS GUIDE TO THE SPIRITUAL LIFE.
which he has contracted by his free and dehberate vow of Obe-
dience. But the present Article is fitly addressed to all classes
of persons, though it may especially concern those who strive
with somewhat of earnestness after Christian perfection.
269. Before proceeding further, it is necessary to set a certain
limitation to the foregoing teaching. It is this : The precept of
a lawful Superior is an object of Obedience, excluding only the
supposition that it be plainly at variance with the commandments
of God ; for if he that is in authority (as the Angelic Doctor
says) commands one thing, and God commands the contrary, it
is obvious that we ought to make no account of the command of
the human Superior, and obey the law of the Most High.*
Neither are subjects obliged to obey Superiors in the choice of
a state of life, as, for instance, in determining between the married
and the celibate state ; since God has left each one at liberty
herein, and will have us obey Himself only, and follow the lead-
ing of His inspirations. This is the teaching of the same holy
Doctor.f
270, We may confirm this doctrine by the authority of Pope
Gregory the Great, who relates in his Dialogues, % that there was
in the city of Spoleto a noble young lady, of marriageable age,
the daughter of one of the chief citizens, who had determined to
keep her virginity intact, despite the will of her father, who
wished to give her in marriage. And as, hearkening rather to
the voice of God than to her parent's threats, she remained firm
in her resolve, her father, being indignant, disinherited her,
depriving her of her fortune, and leaving her nothing but the half
of a small field, which could hardly afford a miserable sustenance.
She, setting greater store by the peerless treasure of her virginity
than by all her father's wealth, took the religious habit. Now
one day, while she was conversing with St Eleutherius, the farmer
* Si aliud imperator, aliud Deus jubeat, contempto illo, obtemperandum
est Deo. 2, 2, q^itest. 105, art. 5.
t Non tenentur nee servi dominis, nee filii parentibus obedire de matri-
monio contrahendo, vel virginitate servanda, aut aliquo alio hujusmodi : sed
in his, quae pertinent ad dispositionem actuum, vel rerum humanarum, tenetur
subditus suo superior! obedire secundum rationem superioritatis. Ibid.
X Lib. 1., cap. 21.
NECESSITY OF OBEDIENCE. 199
who tilled this piece of land came up, and brought her some
present. On this occasion, it pleased God to show, by an unmis-
takable token, how acceptable to Him was the choice this good
young maiden had made of the virginal life, despite the anger
of her father ; for the Almighty allowed the devil to possess the
hind, who began to utter horrible yells, and to roll about in
hideous contortions. The maiden then being endowed with a
power above nature, commanded the demon to depart forthwith.
The evil spirit feeling himself driven out by an irresistible force,
answered by the mouth of the possessed man : " If I depart,
whither am I to go ? " There chanced to be a young pig close
by ; so the maiden bade him go into this. The demon then
left the peasant and entered into the brute, which he slew
directly, as the Saint relates.*
CHAPTER II.
THE NECESSITY OF OBEDIENCE NOT ONLY FOR A MORAL AND PER-
FECT LIFE, BUT FOR SOCIAL AND POLITICAL ORDER.
271. If we consider attentively the structure of this great machine
of the universe, we shall plainly see that its existence is preserved
by the subordination of one part to another. The heavens
depend on the prinmm mobile, from which they receive their
motion \ the planets depend on the sun, whence they derive
their light and their power of exercising influence ; sublunary
bodies are subordinate to the planets, from which they derive
their various influences, whether beneficial or untoward ; and all
the several bodies beneath the sphere of the moon, which com-
pose our earth, show order and dependence one upon the other,
as effects depending upon their causes. Take away from the
world this superiority and consequent dependence of being, and
* Tunc sanctimonialis fcemina prsecepit, dicens : Exi ab eo et in hunc por-
cum ingredere. Qui statim de homine exivit, porcum, quem jussus fuerat,
invasit, occidit, et recessit.
20O GUIDE TO THE SPIRITUAL LIFE.
the universe will no longer present a spectacle which charms
every eye that beholds it, and ravishes every mind that contem-
plates it. It would relapse into primal shapeless chaos, and
would appear a huge disordered medley, producing horror in the
mind ; in short, the world would no longer be the world.
272. Now the very superiority and subordination of bodies,
which is of such importance for the preservation of this visible
universe, is no less necessary, — as St Thomas observes, — for the
maintenance of the civil world, that is, of the human common-
wealth. In order for this to subsist, it is absolutely necessary that
some should, as Superiors, regulate the actions of others; while
others, as subjects, should submit to the control of those on
whom they depend : it must be that some command, while others
obey. There is no other way by which human actions can pro-
ceed with order and justice, or by which states, kingdoms, and
empires can show forth that regular harmony which so befits any
gathering of reasonable beings. Do away with this dependence
of one man on his fellow, and civil society would speedily become
a mere collection of wild beasts. For as each one would be able
to live according to his whim, the towns and provinces would
teem with injustice, cruelty, disorder, strife and the most degrad-
ing brutality; as is the case in those remote regions of America,
where the natives, scattered over the vast wilderness, live accord-
ing to their own caprice. So that it is no less necessary that there
should exist in the world authority duly exercised, and a corre-
sponding faithful subordination to it, than it is imperative that
men should live as men, and not like brute beasts. This is in
substance the teaching of St Thomas, though the terms which
he uses are not identical.*
273. The abominable confusion that would infallibly result
* Oportet autem in rebus naturalibus, ut superiora moveant inferiora ad
suas actiones per excellentiam naturalis virtutis collatfe divinitus. Unde etiam.
oportet in rebus humanis, quod superiores moveant inferiores per suam volun-
tatem ex vi voluntatis divinitus ordinatse. Movere autem per rationem et
voluntatem, est proecipere : et ideo sicut ex ipso ordine naturali divinitus
instituto inferiora necesse habent subdi motioni superiorum ; ita etiam in
rebus humanis ex ordine juris naturalis et divini, tenentur inferiores suis supe-
rioribus obedire. 2, 2, qusest. 104, art. i, in corp.
NECESSITY OF OBEDIENCE. 201
were the authority of those who govern and the Obedience of
subjects to be done away with, is aptly described by St John
Chrysostoin, by comparisons most suitably chosen and adapted
to the meanest understanding. " Take away from a band of
musicians," writes the Saint, " the leader of the band, and at
once the music will be changed into a hideous discord. Take
from the army its general, and it can no longer be styled a
multitude of soldiers in battle-array, but a mass of men destined
for the shambles. Remove the pilot from the ship, and it will
become the sport of the winds and waves. Take the shepherd
away from the flock, and it is scattered." Now the same holds
good of the political state, and much more so of the spiritual
and religious life. If you banish from a commonwealth the
Prince who governs, you will forthwith see it filled with violence,
oppression, cruelties, injustice and abominations. If you remove
from a household the master who rules over it, all will soon be
disorder and confusion. Take from a Religious Community its
Superior, and observance will before long fall into decay, and
edification vanish. If you deprive a devout person of his guide
and Director, you will soon see him wander from the straight path
of perfection.
274. But if in every action, whether in the civil, social, or
supernatural order, there be such need of the presence of a
Superior, who may by his orders duly regulate all, how much
the more necessary in all these things will be the Obedience of
subjects to those set over them ; since without this Obedience,
Superiors are of little use, and disorder will be only greater than
if there were no one to command? We will return to the com-
parisons heretofore made, in order to set this truth in its utmost
evidence. Suppose that in a choir there be a leader, but that
the singers take no notice of the time he beats ; suppose that in
an army there be a general, but that the troops obey him not ;
or that a ship have an able pilot on board whose commands the
sailors will not follow ; or that a flock have a watchful shepherd
whose voice the sheep refuse to follow ; no question but that in
these instances the singing, the battles, the flock, the ship, will
be in greater disorder than if there were no superintendent and
202 GUIDE TO THE SPIRITUAL LIFE.
controller of each of the several things above mentioned. The
very same applies to a commonwealth, a household, a Religious
Family, a Confessional even ; if while there are Superiors to set
things in order by their commands, the subjects refuse them
obedience. The disorder will only be greater than if there were
no Superior at all ; because commands being slighted, can only
give rise to greater and more guilty disorders, since these result
from the freewill of contumacious subjects.
275. All this is the opinion of the holy Father quoted above,*
So the reader may see how necessary is Obedience for the acquire-
ment of perfection, since without it there can be not only no
spiritual life, but not even civil society. Hence St Augustine
might well say that nothing can be more just than that we should
obey first, God, our Supreme Lord ; then men — masters, fathers,
husbands, or any others who have received from God authority to
command, t
CHAPTER III.
OBEDIENCE IS THE MOST EKCELLENT OF THE MORAL VIRTUES.
276. Let us not start with a misunderstanding. I say not that
Obedience is that one among the Moral Virtues which is most
noble in its origin. It is already proved, as we have heretofore
* Malum quidem est, ubi nuUus est principatus : et multarum cladium hasc
res existet occasio, et est confusionis turbationisque principium. Sicut enim
si ex choro ipsum principem auferas, nequaquam modulatus choras existit :
et militum phalanx, si ducetn non habeat, nullo modo acies ordinata procedit :
et navis si gubernatore privetur, pessum eat est necesse : et si gregi pastorem
abstuleris, cunctus dispergitur. Malum autem non minus est inobedientia
eorum, qui reguntur a principe. Populus enim, si non obsequitur principi,
similis est populo principem non habenti ; immo etiam deterior : illi quidem
saltern veniam habent pro eo quod indisposite, et inordinate versantur, siquidem
ordinatione privati sunt ; hi autem veniam non merentur, quin etiam puniun-
tur. Homil. 34, in Epist. ad Hebrseos.
t Nihil enim tam expedit animae quam obedire. Et si expedit animse obe-
dire in servo ut obediat domino, in filio ut obediat patri, in uxore ut obediat
viro ; quanto magis in homine ut obediat Deo ? In Psal. Ixxix., Cone. 2.
EXCELLENCE OF OBEDIENCE. 203
seen, that the roots from which the Moral Virtues spring are the
Cardinal Virtues, which may hence justly claim the primacy of
origin, when we are treating of the whole field of morally good
actions. I only assert that the surpassing excellence of Obedience
is due to a certain inborn and native splendour, by which it shines
conspicuous above all other virtues. This is affirmed by St
Thomas, who proves it by a cogent reason. Manifold are the
blessings by which God's goodness has enriched us. There are
the goods of fortune, which concur from without to our happiness
here below, such as wealth, affluence, and honours. There are
the goods of nature, which contribute from within to our content-
ment. Such are, as regards the body, health, vigour, beauty, and
the pleasures of sense; as regards the soul, they are memory,
understanding, and a will well disposed to act in full conformity
to reason. Among the many benefits wherewith God has laden
us in this mortal life, the goods of the body are not of much ac-
count, still less are the advantages of fortune to be esteemed, but
the spiritual endowments of the soul, as being the most conform-
able to man's nature, are to be highly valued ; and the chief of
these is the free use of our own will, which rules as queen over the
miniature world within us, and enables us to make use of, and to
enjoy, all other goods whereof we are capable. Now, this same
will, which is the chief good we possess, we give up to God when,
for His sake, we submit to do the will of one set over us, and by
■ thus doing we make Him the greatest offering in our power, and
pay Him the greatest homage of which we are capable. By means
of the other virtues we despoil ourselves for God's sake of goods
of less price ; by Obedience we yield up to Him our most precious
endowment.* The Saint repeats the same elsewhere, saying, that
^man can make no offering so pleasing to God as that of his ov/n
* Tria sunt genera bonorum humanorum, quse homo potest contemnere
propter Deum : quorum infimum sunt exteriora bona ; medium autem sunt
bona corporis ; supremum autem sunt bona anim^, inter quse quodammodo
prsecipuum est voluntas, in quantum scilicet per voluntatem homo omnibus
aliis bonis utitur. Et ideo per se laudabilior est obedientise virtus, quse propter
Deum contemnit propriam voluntatem, quam aliae virtutes morales, quae prop-
ter Deum aliqua alia bona contemnunt. 2, 2, qnasst. 104, art. 3.
204 GUIDE TO THE SPIRITUAL LIFE.
will, by subjecting it, for God's sake, to the will of another. This
is an offering of such value that it cannot be equalled.*
277. But Obedience has another quality which causes it to
shine with a special splendour, for when it is implanted in the
soul it brings in with it every other virtue ; and if it abide in the
soul, it maintains them all in vigour; while if it reign in the soul,
it changes everything into virtue, not excepting that which of its
own nature is not virtue. Nor am I the first to ascribe such ex-
cellent properties to holy Obedience. St Augustine has gone
before me in this path, since he calls Obedience the mother, and,
as it were, the trusty guardian, of every virtue in the human soul.t
And to this St Gregory adds, that it is the mother of every virtue,
since it begets them all in the soul; and it is their guardian also,
because it preserves them all. \ Nor is it difficult to assign the
reason Avhy Obedience is so fruitful a parent of every virtuous
deed; for, as every sin we commit, and every fault into which we
fall, springs from the evil use of our will, so every virtuous act
proceeds from our making a right use of our will. Now, it is un-
questionable that he who is ever obedient, and submits to the
commands and counsels of others, ever makes a right use of his
will ; hence he always acts in conformity with virtue, nay, con-
tinues in the uninterrupted exercise of all the virtues. No wonder,
then, that he acquires them, and keeps them when acquired. So
that the Apostle might well say that sin and all evil had found an
entrance into this world through disobedience, while, through
Obedience, on the contrary, all good h^ been recovered. He is
alluding to Adam's disobedience, which brought ruin upon his
race, and to the Obedience of Christ, which was destined to
restore to us salvation and perfection. §
278. It may hence be inferred, that though Obedience, as we
* Nihil majus potest homo dare Deo, quam quod propriam voluntatem
propter ipsum voluntati alterius subjiciat. 2, 2, qusest. 106, art 5, ad 5.
f Virtus, qu£fi in natura rationali mater quodammodo est omnium, custos-
que virtutum. De Civ. Dei, lib. xiv. cap. 12.
X Sola virtus est obedientia, qu£e virtutes ceteras menti inserit, insertasque
custodit. Moral., lib. xxxv. cap. 10.
§ Sicut enim per inobedientiam unius hominis peccatores constituti sunt
multi ; ita per unius obedientiam justi constituentur multi. Ad Rom. v. 19.
EXCELLENCE OF OBEDIENCE. 205
have observed, draws its origin from the Cardinal Virtues, yet in
a certain sense they are its offspring, and it may justly claim to
be at once both the mother and daughter of these virtues. I
will make my meaning clear. Obedience depends on Prudence,
because he cannot obey aright who is wanting in Prudence to
discern whether the order given to him should, under the actual
circumstances, be obeyed as being lawful ; or if he should not
rather reject it as unlawful and sinful. But of such Prudence,
Obedience is, so to speak, the foster-mother, since no prudence
can be greater than not to trust one's self, but rather to act
according to the views of him who is set over us, and is specially
assisted by God in his decisions. Obedience is, likewise, subor-
dinate to Justice, in that it renders to those in authority what
belongs to them of right — that is, a prompt compliance with their
behests. But it is, moreover, the stay of Justice, as whoever
obeys aright will never wrong his neighbours, nor violate their
just claims. The same applies to Temperance and Fortitude,
which foster Obedience, by rendering us submissive to the orders
of others, giving us courage to perform them ; but, at the same
time, they are, in their turn, nurtured by perfect Obedience,
which, by its very exercise, moderates and tempers the natural
bent of man to follow his own judgment and do his own will,
making him ready to undertake arduous and perilous enterprises.
Therefore may I infer that Obedience implants all other virtues
in the soul, fosters and matures them all, as the Saints have
said, including even those compared with which it is in a state
of dependence and subordination.
279. The holy Virgin Euphrosyne will help us to illustrate this
truth.* Burning with the desire to lead an austere and penitential
life, she went, disguised as a man, to one of the Monasteries in
the environs of Alexandria, where sanctity was most flourishing,
and prostrating herself at the feet of the Abbot, earnestly craved
to be admitted into the fellowship of those saintly Monks. Being
taken for what she appeared to be, she attained her request, and
put on the holy habit, the name given her being Smaraldus. But
as nature had gifted her with exceeding beauty, and a peculiar
* Surius, Januarii, Die i.
2o6 GUIDE TO THE SPIRITUAL LIFE.
gracefulness betrayed itself in all her movements, she drew upon
herself the eyes of all the brethren, and became, without fault on
her part, an occasion of distressing temptations. The Abbot
having been informed of this, commanded her never to leave her
poor, narrow cell, but to remain therein in devout exercises.
Euphrosyne complied with the Superior's order, and remained
constant for thirty-eight entire years in so rigid an Obedience, as
never once to set foot outside her cell. At last she died, and at
her death revealed the secret she had so carefully kept hid in her
lifetime ; for calling to her her sorrowing father, who had never
ceased to seek after his lost child, she discovered to him that she
was his daughter Euphrosyne ; having said which, she breathed
her last. Now, while the Monks stood around her holy corpse,
struck with wonder at so singular an occurrence, and filled with
admiration at her heroic Obedience in remaining throughout so
many years shut up within the narrow prison of her cell, a Monk,
who had lost the sight of an eye, reverentially bowed down to
kiss the pallid limbs of the departed virgin. At the contact of
those hallowed members, he all at once recovered the sight he
had lost, to the great astonishment of the bystanders. Thus was
God pleased to give a public and unmistakable token of the
holiness of His Servant, and after death to cover^with glory in the
eyes of the Community, and of the whole world, one who in her
lifetime had hidden herself from every eye. Meanwhile, we may
reflect in what way Euphrosyne attained such eminent sanctity,
since she had no share in the common life of the Monks in the
labours and austerities of the Community. It was none other
than the continual Obedience she practised within the narrow
compass of a poor cell. By omitting out of Obedience what the
rest of the Community meritoriously performed, she acquired all
the virtues more fully than the rest, and reached sooner than
they the summit of a sublime perfection.
280. But nothing can impress us more deeply with this most
important truth than what Dorotheus relates of his holy disciple
Dositheus.* The latter was but little fitted for the austerities of
Religious Life, as not only had he been luxuriously brought up
* Ex Doctr. I. S. Doroth. De Renunt.
EXCELLENCE OF OBEDIENCE. 207
at home, but, being of a gentle disposition, and having a dehcate
constitution as well as a weak frame, he was in nowise strong
enough to bear such a burden. He resolved, nevertheless, from
the first day of his entrance into the Monastery, to consecrate
himself entirely to holy Obedience, deeming that this was a
virtue most suited to his feeble constitution, as it required
bending of the will, and not a robust frame. He placed himself,
therefore, in the hands of his master Dorotheus, putting off all
self-will ; even as a babe reposes in its mother's arms. The
counsels, the desires, even the slightest nod of the Superior, were
for the disciple the rule and guide of every action, even the
minutest. And by these means, he attained such perfection in
religious virtue, that he was seen after death to equal in glory
those Monks who had led the most austere and penitential lives.
So true is what St Augustine says, that Obedience is the fruitful
mother of every virtue, and the guardian that preserves to each
its vigour.
281. I will add that Obedience imparts the lustre of virtue to
actions which of themselves are indifferent. Eating, drinking,
sleeping, walking, working, talking, recreation, are actions in
themselves indifferent, and have no claim to be considered vir-
tuous ; but when done out of Obedience, they become virtuous ;
they are rendered even supernatural, meritorious, and deserving
of an everlasting reward. Hence, we may say of Obedience that
it is a Midas, and no fabled one either, since it changes whatever
it touches into the priceless gold of virtue. N-or is the profitable
transformation which it brings about confined to the bronze of
works which of their own nature are indifferent j it extends even
to the tin and baser metal of those which of themselves are vile,
trivial, fruitless and vain. What man will not admire the trouble
taken by Abbot John, who for a whole year watered a dry stick,
and strove with intense effort to remove an immense block of stone,
in compHance with the orders of his Superior ? * Who does not
deem such actions highly virtuous and praiseworthy? Who is
there who will refuse to extol them ? Yet taken by themselves,
they are useless labour and vain effort. Who but applauds the
* Cassian. Inst,, lib. iv., cap. 25.
2o8 GUIDE TO THE SPIRITUAL LIFE.
trouble taken by Paul the Simple, when, in Obedience to his
Superior, he repeatedly sewed and ripped up again the same
seams, drew water from the well merely to spill it on the ground,
and performed many other useless tasks ? * Now, if we consider
these actions merely by themselves, they would rightly be deemed
trifling rather than virtuous.
282. A prodigy, left on record by Sulpicius Severus, will supply
an apt illustration of the point which we are treating, t There
came to one of the holy Monasteries of Egypt, a youth desirous
to devote himself entirely to God's service. The Abbot asked
him whether he was ready to deny his own will, and to do what-
ever he might be told. He replied that he was ready for every-
thing. The Abbot then stuck in the ground a withered twig of
the storax tree, which he chanced to be holding in his hands, and
ordered the young man to go and fetch water from the Nile,
which was two miles distant, and to supply the twig with the
water of this river, until it should have struck deep root into the
earthy and begun to put forth leaves. He bowed, and set himself
to the task, and continued for a year to go backwards and forwards
to the river, with a heavy load of water, panting under the charge
like a beast of burden. The twig giving no sign of life, he con-
tinued his labour another year, and another after that; walking no
less than four miles in all, there and back, on each occasion that
he went to draw water. ' Before we proceed, let the reader imagine
that he had been an eye-witness of this fact ; that with his own
eyes he had beheld the monk straining under his heavy load of
water, moistening the road with his sweat, and then spilling the
water he had so laboriously drawn, on a withered, dried-up twig !
What opinion would he form of the holy man ? Would he not
deem him to be out of his mind, and laugh at him as an idiot
and a lunatic ? Nor would he be far wrong, if we consider the
action in itself; but because it was begun, and carried through
with constancy, from the sole motive of Obedience, not only was
it not purposeless or foolish, it was wise and holy; and it pleased
God to manifest, by a signal miracle, how acceptable it was in
* Ex Vitis PP. In Vita Paiili Simplicis.
t In Dialog. — De Virt. S. Martini, cap. 13.
EXCELLENCE OF OBEDIENCE. 209
His sight ; for at the close of the third year the twig struck root
and began to put forth leaves, and by insensible degrees its
trunk thickened and divided into branches, and it remained
covered with foliage to the admiration of all beholders : an un-
mistakable proof of the great principle that there is no work,
be it never so abject, frivolous, useless, vile, and purposeless,
which, if performed out of Obedience, does not become virtuous,
godly, supernatural, and meritorious. The historian we are
quoting bears witness that he had seen with his own eyes in the
courtyard of the monastery this self-same shrub, covered with
leaves and blossoms, in proof of the relation which he had heard. ""
283. Relying on this solid foundation, the Egyptian monks, as
Cassian relates, flew to execute the commands of their superiors,
as if they were orders from above, without examining whether the
task assigned them were possible or impossible, useful or useless.
Nay, they undertook, at times, to do even impossibilities, with such
faith, alacrity, and devotion, that it never occurred to them to
question the feasibility of what was commanded.t We may well,
then, call Obedience the true philosopher's stone, since it can
thus change into the purest gold of true and solid virtue the
chaff and husk" found in actions of abject nature, and in works of
no utility. The reader may now determine whether among moral
virtues there be one endowed with the peerless prerogative of
adorning the man with all the virtues, of preserving them all in
their integrity and vigour, and even of perfecting the soul by
means of works which in themselves are indifferent and vile : and
let him be at once enamoured of holy Obedience, although we
have not yet exhausted the praises of this virtue.
* Ego ipsam ex ilia virgula arbusculam, quse hodieque intra atrium monas-
terii est, ramis viridantibus vidi, quoe quasi in testimonium manet, quantum
obedientia meruit, et quantum fides possit, ostendit.
+ Sic universa complere qutecumque fuerint ab eo (nempe superiore) prse-
cepta, tamquam a Deo sint coelitus edita, sine ulla discussione festinant, ut
nonnumquam etiam impossibilia sibimet imperata ea fide, ac devotione susci-
piant, ut totavirtute, ac sine ulla cordis haesitatione ea perficere, et consumere
nitantur : et nee possibilitatem quidem prcecepti prK senioris reverentia
metiantur. Instit., lib. iv., cap. 10.
VOL. III. O
2IO GUIDE TO THE SPIRITUAL LIFE.
CHAPTER IV.
FURTHER PREROGATIVES OF OBEDIENCE, WHEREBY IT IS SHOWN TO
EXCEL EVERY OTHER VIRTUE.
284. We have hitherto seen, that with Obedience all other
virtues are acquired ; it remains for us to show, that if we lose it,
we lose all the others along with it. Let us begin with the virtue
of Religion, unquestionably one of the most illustrious. King
Saul returned victorious from the rout of the Amalekites ; but
despite the command of God, whose will was that he should
utterly destroy the flocks and herds as well as the inhabitants of
Amalek, he brought with him droves of rams and oxen, with a view
of offering, at least, part of them in sacrifice to Almighty God.
This was assuredly an act of Worship and of Religion, whereby
Saul intended to ascribe to the Most High the glory of his
victories. Notwithstanding this, the Prophet Samuel came before
him with angry mien, and thus loudly rebuked him : " Hath the
Lord as great delight in burnt-offerings and sacrifices, as in Obed-
ience to the voice of the Lord ? * Behold to obey is better than
sacrifice., ajid to hearken than the fat of rams T ^, Thus the reader
will perceive that the offerings and sacrifices of Saul, and the
several religious acts he had proposed to himself, were valueless
in God's sight because they were disjoined from Obedience.
285. But here a delicate question presents itself, which will have
occurred to the reader's mind in the course of the foregoing
Chapters. The virtue of Religion (as we have shown elsewhere)
is the most noble of the Moral Virtues, since its object is the
due worship of the Most High. Obedience is less noble, as its
sole object is a command, whether imposed by God, or by one
who holds His place. How then can we claim for Obedience
precedence over a virtue which traces its origin to a far nobler
* Numquid vult Dominus holocausta, et victimas, et non potiiis iit obediatur
voci Domini ?
f Melior est enim obedientia quam victimae, et auscultate magis, quam
offerre adipem aiieium. I Reg. xv. 22.
FURTHER EXCELLENCE OF OBEDIENCE. 211
stock ? Cornelius k Lapide meets this objection by saying, that
Rehgion is the more illustrious virtue, for the reason alleged j but
nevertheless, practically. Obedience is in reality and absolutely the
better virtue ; as the former is a virtue having in it something
arbitrary, while Obedience is a necessary virtue. To make to God
devout offerings and to lay them on His altars, depends more or
less on the discretion of him who presents the offering ; but
Obedience depends on the necessity of the precept which binds
us to perform the act.*
286. I am, however, more pleased with the view taken by St
Gregory in commenting on the words of Samuel quoted above.
He says : " Obedience is better than sacrifice, because it too is
a sacrifice, and one of a much more perfect nature ; for in the
sacrifices immolated at the Altar the flesh of oxen and heifers is
offered, while in the sacrifice presented by holy Obedience self-
will is slain with the knife of mortification. Hence," he adds,
" this latter description of sacrifice is much more acceptable to
God, and more availing to appease Him ; as our will, restraining
the pride of its own conceits, immolates itself, instead of brute
beasts before God's sight, with the sword of the commandment to
which it submits." f
287. St Jerome is of one mind with St Gregor}', where, putting
the following words into God's mouth, he says : " I want not thy
offerings, nor doT seek thy incense : I require of thee Obedience,
which is a true sacrifice, the perfect oblation, whereof the Royal
Prophet speaks when he says, ' A sacrifice of God is an afflicted
spirit, a will humble and bowing down before the commands of
others.' " :|: We may gather herefrom, that according to the mind
* Religio in se melior, majorque est virtus quam sit obedientia. Obedientia
tamen dicitur melior, quia magis necessaria, et in praxi praeponenda religioni.
Quod enim Deus jussit, hoc absolute faciendum est, eique obediendum : actus
vero religionis, et victimse, et sacrificia, sunt liberi : quare obedientia cedant
oportet. In Text. Cit.
-1- Obedientia victimis jure prsponitur, quia per victimas aliena caro, per
obedientiam vero voluntas propria mactatur. Tanto igitur quisque Deum citius
placat, quanto ante ejus oculos, repressa arbitrii sui superbia, gladio praecepti
se immolat. Moral., lib. xxxv., cap. 10.
X Non exigo a te oblationes, nee thura quassivi. . . . sed obedientiam, qua2
212 GUIDE TO THE SPIRITUAL LIFE.
of the holy Fathers, Obedience rendered for God's sake is one of
the most illustrious acts of Religion, and that the other acts of
Religion, unless in conformity with it, lose all their lustre.
288. Watchings, long and severe fasts, and tears of compunc-
tion, are virtues no less arduous than meritorious ; but they have
to yield the palm to Obedience. The same St Gregory, explain-
ing in another place the words of Samuel above quoted, teaches,
that " to submit one's will invariably to that of another, is beyond
compare more sublime than to wear ourselves out by rigorous
fastings, to melt in devout affections, to immolate ourselves by
inward compunction on the altar of prayer ; " and he adds, that
" whoever shall have perfectly obeyed the will of his Director, will
have precedence in glory over all devout penitents, and obtain a
higher rank in our heavenly home." *
289. Lastly, St Thomas closes this subject by laying down the
general principle, that no act of virtue, not even the distribution
to the poor of all that we have, nor martyrdom itself, can be
meritorious apart from Obedience.f So true it is, as I showed at
the beginning, that, failing Obedience, every supernatural virtue is
lost, spiritual life languishes and is extinguished. For, as St
Gregory remarks, " Every good work should be looked upon as
of less account than the things which we do because we are com-
manded to do them." %
290. I may put this in greater evidence, by means of a fact
est sacrificium, de quo David : Sacrificiutn Deo spirltiis contrihulaiiis.
Psal. 1. 19.
* Melior est obedientia quam victimce, et auscultare quam offerre arietum
adipem ; quia longe altioris est meriti propriam voluntatem aliense semper
voluntati subjicere, quam magnis jejuniis corpus atterere, ac per compunctionem
se in secretiori sacrificio mactare. Quid est enim adeps arietum, nisi pinguis,
et interna devotio electoris ? Adipem ergo arietum offert, qui in studio secretse
conversationis devotse orationis affectum habet. Melior est atitem obedientia
quam victimcE, et quam offerre adipejn arietum : quia qui perfecte voluntatem
prseceptoris sui implere didicit, in coelesti regno et abstinentibus, et flentibus
excellit. Lib. vj. in I Reg., cap. 15.
t Si quis etiam martyrium sustineret, vel omnia sua pauperibus erogaret ;
nisi hsec ordinaret ad impletionem divinse voluntatis, quas recte ad obedientiam
pertinet, meritoria esse non possent. 2, 2, quwst. 104, art. 3.
+ Ut supra.
FURTHER EXCELLENCE OF OBEDIENCE. 213
which fits in well with my purpose. In the city of Paderborn, in
Germany, there lived a Religious of holy life, who had the super-
intendence of a convent of consecrated virgins. He continually
meditated on, and perfectly kept, the law of God ; he was well-
known for his charity, lowly in his humble-mindedness, remarkable
for his chastity ; and as a trusty paranymph and faithful friend of
the Heavenly Bridegroom, he guarded with watchful care and
zeal the chastity and regular observance of the spouses committed
to his care.* To complete this panegyric, I will only add, that he
cherished within him a most tender devotion to the Queen of
Heaven. This good Religious, after a Hfe thus spent in holi-
ness, was seized with a violent fever, which brought him to death's
door. While on the point of dying, he was rapt in ecstasy,
wherein God discovered to him many of His hidden things, and
the Virgin Mary favoured him with her presence. But, strange to
say, when at last the vision came to a close, the dying man seemed
to the Prioress and to certain of the more aged Nuns who were
present, to have an overcast countenance, disquiet and grief being
depicted on his features, and words of lamentation being heard
proceeding from his hps. They inquired the cause of this great
perturbation. He replied that the Queen of Heaven had indeed
appeared to him, but, in punishment of an act of disobedience, of
which he had been guilty in days gone by, she had not taken him
up with her to the joys of Paradise. The Prioress asked him
whether he had ever confessed this shortcoming, and he answered
that he had indeedfrequently accused himself of it at the SacredTri-
bunal; but that his contrition had never been sufficient to free him
wholly from the guilt of his transgression, and he had been left to
mourn over it much longer in this vale of tears. On hearing this,
the Nuns were amazed, and conceived a high esteem of holy
Obedience, as they saw that all the eminent virtues of this Monk
availed not to hasten his entrance into his heavenly home, so much
* Et homo ille, mandatorum Dei scrutator sedulus, et executor devotus,
clarus caritate, humilitate submissus, castitate prascipuus, et qui tamquam
fidelis paranymphus, et amicus Sponsi, sponsarum Domini sui sibi commis-
sarum castitatem pervigili sollicitudine zelabat. Spec. Exempl.^ — Dist. 3,
Exempl. 49.
i^
214 GUIDE TO THE SPIRITUAL LIFE.
as a single act of disobedience did to delay it ; just as, in the case
of Saul, the blamelessness of his whole former life was far less
effectual in maintaining him on the throne, than his disobedience
was in bringing about his deposition.
291. But there is further ground on which Obedience may
claim the foremost placd amid the Moral Virtues ; because this
virtue, more than all others, renders us impregnable to every
assault of our hellish foes, and invincible by their temptations.
As all know, our life here below is a truceless warfare with the
devils.'^ They never allow us peace nor breathing-time ; their
sole care is to hinder by their suggestions from the practice of
virtue, and, by the motions they incite within us, to urge us on to
the opposite vices. Who can hope to overcome such formidable
foes ? Solomon replies : The obedient man shall speak of victories t
over the whole host of hell, and having overcome all his foes,
shall remain unmoved in that degree of perfection which he has
attained by the help of divine grace. St Gregory supplies us with
the reason. The devils are proud and haughty spirits, and can
be overcome only by lowly submission to those that stand in the
place of God. By means of the other virtues we resist them ; by
Obedience alone do we rule over them and bring them into sub-
jection.:}: And experience abundantly shows, that nothing avails
so much to enable us to get the better of our temptations, as to
lay bare our souls to our Directors, and to follow exactly their
prescriptions. On the other hand, to seek to guide ourselves by
our own whims, is to surrender at once, and give ourselves up as
conquered.
292. The great Macarius, standing one day at the entrance of
his cell, saw the devil coming along the path in hum.an shape, clad
in a garment with openings on every side, from each of which
there hung a small phial. The Abbot inquired whither he was
* Militia est vita hominis super terram. Job. vij. i.
+ Vir obediens loquetur victoiiam. Prov. xxj. 28.
% Cum hominibus pro Deo subjicimur, superbos spiritus superamus.
Ceteris quidem virtutibus djemones impugnamus, per obedientiam vincimus.
Victores ergo sunt qui obediunt : quia dum voluntatem suam aliis perfecte
subjiciunt, ipsis lapsis per inobedientiam angelis dominantur. Lib. iv. in I
Reg., cap. 10.
FURTHER EXCELLENCE OF OBEDIENCE. 215
going, and what was the meaning of all these phials dangling
around him ? The devil replied, " I am going to tempt the
Monks, and these phials contain divers mixtures which I use as
baits j for, as the bodily palate has its likes and dislikes, so too
do souls differ in their tastes." The Abbot proceeded to question
him whether, among so many Monks who dwelt in that vast wil-
derness, he had any friends ? "I have one," answered the evil
spirit, "who does just as I like, and is caught by every bait I put
in his way." Being asked by the saintly Abbot to tell the Monk's
name, he replied that it was Theopentus. On hearing this,
Macarius hastened to the cell of this imperfect Monk, and found
that the wretched man refused to open his mind to any one,
followed nobody's advice, but lived according to his own fancy.
But, what was worse, when being questioned by his Abbot as to
his inward state, he artfully evaded all inquiries, and concealed
the truth in several- ways. But Macarius contrived so to win his
confidence by his humble and gentle bearing, that he drew forth
the avowal of his shortcomings, warned him, and supplying him
with the means of defending himself against the temptations of
the devil, left him with the satisfaction of having completed
his task. Some days later, as Macarius was wending his way
through the woods, the evil spirit appeared to him in the same
guise as before. The Abbot again began to inquire as to the
behaviour of the Brethren. " It is bad," replied the fiend ; " they
are all Saints ; and, what is worse, that very Monk who was so
friendly to me, and so obedient, has become, I know not where-
fore, mine enemy. He will no longer do as I like ; he is more
saintly than the others." And the demon swore that he would
leave the desert, since all his trouble went for nothing.*
293. We may plainly perceive from this, that if a man will
submit in Obedience, and be guided by the advice of others, he
will speedily baffle all the snares and assaults of the devils that
attack him, and will soon grow strong in virtue. While, on the
other hand, he needs only to shake off the yoke of subjection and
Obedience, and he becomes a prey to his enemies, feeble, imper-
fect, and liable to grievous falls. Wherefore, if it be true that all
* Ex Lib. Doct. PP.— De Provid., n. 11.
2i6 GUIDE TO THE SPIRITUAL LIFE.
virtues may be acquired by means of Obedience, that all are pre-
served by it, that without it all will be lost, that by its heavenly
power it can render deeds holy and meritorious which of them-
selves are not such ; we must needs conclude that he is care-
less of his own advancement who values not Obedience, who is
not enamoured of it, who does not force himself to practise it at
whatever cost.
CHAPTER V.
THE THREE DEGREES TO WHICH OBEDIENCE MUST ASCEND IN
ORDER TO ITS PERFECTION. THE PRESENT CHAPTER WILL
TREAT OF THE FIRST.
294. Obedience, which, as we have heretofore seen, is a virtue so
necessary and in itself so noble, must, in order that it may be
perfect, ascend three steps, which are the three stages of perfection
which render it wholly finished and complete. First, we must
obey with promptitude ; next, with single-mindedness; and in the
third place, cheerfully. We will begin with the first. Some
authors assign as the first degree of this virtue the outward per-
formance of the work enjoined. But if the inferior does what is
desired of him with reluctance, with unwilling heart, with inward
trouble, and with outward murmuring against him who has given
the command, and, so to speak, with halting pace, as a beast that
is being dragged to the shambles, I cannot but think that so
imperfect a mode of execution wears the appearance of vice, and
is destitute of the lustre of virtue. This is the opinion of St
Bernard. " If," he writes, " you receive a command with un-
willingness, murmuring, and complaint, you do not practise the
virtue of Obedience, even though you do what is enjoined. We
must say rather that by the external action you cover over the
interior malice of your heart. Because, when others behold the
external performance of the work, they will consider you obedient,
FIRST DEGREE OF OBEDIENCE. 217
while in reality you are not so."' * In order, then, that the out-
ward performance of what Obedience enjoins may attain the first
degree of perfection, it is requisite that it be united to a will both
disposed and ready to obey; and if the inferior part suggest
difficulties, and interpose repugnances, — as may often happen on
account of our frailty, — the will must generously overcome all this
and apply the hands to the task. In a word, we may say with
St Paul, that we should obey with good will, as to the Lord and not
to man : not with a reluctant and restive will.f
295. The same St Bernard, having depicted for us the Obed-
ience of a reluctant, lukewarm, and imperfect will, presents the
picture of a will prompt in obeying. " The truly obedient man,"
he says, " knows not what are dallying, delay, and slowness ; he
anticipates the commands of his Superior, keeps his eyes on the
alert for his slightest signal, his ears open to his every whisper, his
hands ready for work, his feet to run, and remains with his mind
ever intent, being ready to fulfil his will.l He illustrates this by
the example of Zaccheus, of whom Christ required a perfect
Obedience, when He said to him, Zaccheus, make haste, and
come down, for to-day I jnust abide in thy house. And he
made haste and came down.% The Apostles likewise showed the
same prompt Obedience, when, at a simple summons of our
Redeemer, Come after Me — Follow Me — without tarrying, without
delay, they attached themselves to Him to be His Disciples and
trusty servants, even unto death.
296. And while on this subject, I cannot pass without mention
* Hsec si moleste coeperis sustinere, si dijudicare prKlatum, si miirmurare
in corde, etiamsi exterius impleas quod jubetur, non est virtus patientice, sed
velamentum malitifs. Serm. 3 De Circumcis.
+ Cum bona voluntate servientes, sicut Deo, et non hominibus. Ad
Ephes. vj. 7.
X Fidelis obediens nescit moras, fugit crastinum, ignorat tarditatem, prae-
venit praecipientem, parat oculos visul, aures auditui, linguam vcci, manus
operi, itineri pedes, totum se colligit, ut imperantis colligat voluntatem. Serm.
De Virt. Obed.
§ Vide Dominum festinanter prsecipientem, et hominem festinanter obe-
dientem. ZacJicee, vsxc^x'i^festinans descende, quia hodie in domo iiia oportetme
manere : et festinans descendit, et excepit eum gaudens.
2i8 GUIDE TO THE SPIRITUAL LIFE.
the example set by Mark, the Sohtary, who truly imitated the Dis-
ciples of Christ in his readiness to obey, if not the voice of Christ
Himself, at least the behests of those who held the place of our
Lord."* Mark was greatly beloved by the Abbot Sylvanus, more
than all the other Monks, on account of his singular Obedience,
This preference occasioned envy in the hearts of all, and furnished
them matter for complaints and murmurings, as is but too often the
case in Communities. These complaints reached the ears of the
elder Monks who dwelt in the neighbouring Monasteries : they
therefore met together and came to the Monastery of Sylvanus,
in order to inquire into the cause of his marked preference, and
to administer to him a brotherly rebuke, should they discover
that it was in anywise excessive. Abbot Sylvanus went forth to
meet them, and received them kindly ; and having learned the rea-
son of their coming, contented himself with leading them around
the cells of all his Monks, and knocking at every door, he said
with a loud voice, " Ho ! Brother, come forth, I have need of you."
At this summons, none of the Monks stirred, but Mark alone at
once came forth, and presented himself to receive his Superior's
orders. Sylvanus then turning to the venerable elders, said, " And
the other monks, where are they ? " Then entering with them into
Mark's cell, they found that he had been engaged in writing when
the Abbot called him, and that at the first sound of his voice, he
had left a letter of a word unfinished. These venerable old men
being struck Avith admiration at beholding such punctual Obed-
ience to the Superior's call, said to Sylvanus, " Father Abbot,
w^e too love thy beloved disciple, for we now know that God loves
him far more on account of his prompt Obedience." t Trithemius,
in his comment on this example, exclaims, " O child of perfect
Obedience ! who preferred to leave incomplete an action praise-
worthy of itself, rather than delay for a single moment the per-
formance of what Obedience enjoined ! "% Let, then, our Obed-
* Ex Vitis pp.— Part ii., Lib. de Obed., s. I.
f Vere, Abbas, quem tu diligis, et nos diligimus ; quoniam et Deus diligit
eum.
J O filium perfectje obedientite ! qui maluit dimittere opus quamvis bonum,
quod inchoarat, quam ad momentum, ut ita dicam, moram facere in obediendo.
FIRST DEGREE OF OBEDIENCE. 219
ience, after the example of this holy Monk, be ready, prompt, and
full of life, not languishing and seeming at the point of death j
else it will soon expire in wholesale disobedience. The agility of
our movements is a sure sign of our bodily health ; just so does
the promptness of our Obedience give token of the perfection
with which our soul is possessed of this virtue.
297. But we must here remark with St Thomas, that in things
that are agreeable and conformable to our natural inclinations, we
cannot discern whether the alacrity wherewith we obey an order
proceeds from virtue or from nature ; because in things which
suit our tastes, our very self-love imparts a certain readiness, and
stirs us up to a certain promptness of execution. Who^ then, in
beholding the prompt Obedience of another in things agreeable,
can judge whether this promptness proceed from natural impulse,
or from the free choice of virtue. The case is different when the
thing is arduous and difficult ; for when nature feels nothing but
repugnance, we are not stirred to action by any other influences
than nature and grace. In confirmation of this, the Saint adduces
the authority of Pope Gregory the Great, who says that punctual
Obedience to agreeable commands is either not Obedience at all,
or else is an Obedience less meritorious than that yielded to pre-
cepts which thwart our inclinations.*
298. If you cast a huge log into the sea, you will not be
able to judge of its weight ; nay, on seeing it tossed to and fro
on the waves, you will think that it is as light as a feather,
* Obedientia reddit promptam hominis voluntatem ad implendam volunta-
tem alterius, scilicet preecipientis. Si autem id, quod ei praecipitur, sit
propter se ei volitum, etiam absque ratione prscepti, sicut accidit in pro-
speris, jam ex propria voluntate tendit in illud, et non videtur illud implere
propter prfficeptum, sed propter voluntatem propriam. Sed cum illud quod
prcecipitur, nullo modo est secundum se volitum, sed est, secundum se con-
sideratum, proprise voluntati repugnans, sicut accidit in asperis; tunc omnino
manifestum est, quod non impletur, nisi propter prseceptum. Et ideo Gre-
gorius dicit in libro Moralium (Ult. cap. 13) quod Obedientia, quam habet
aliquis de suo in prosperis, est vel nulla, vel minor : quia scilicet voluntas
propria non videtur principaliter tendere ad implendum prseceptum, sed ad
assequendum proprium volitum. In adversis autem et difficilibus, est major :
quia voluntas propria ad nihil aliud tendit, quam in praeceptum. 2, 2, q.
104, a. 2.
220 GUIDE TO THE SPIRITUAL LIFE.
because it floats on the water. But draw it on to the shore, and
you will soon discover how enormous is its weight, for what you
could just now have moved with one of your hands, you can
hardly stir with all the strength and efforts of both arms ; simply
because it is no longer buoyed up on the surface of the water.
Thus too, the truly obedient man is not proved by his Obedience
in things that accord with his inclinations, since he is spurred on
by his self-love, and his own will to their performance. But if
you enjoin things that are hard and repugnant to nature, you will
soon test his Obedience, and the degree it has attained; as in the
latter case he can be moved to action by nothing but the virtue
of holy Obedience. St Columbanus, wishing to try the Obedience
of his Monks, waited till most of them fell sick. Then going up
to the dormitory, he cried out, " Ho ! get up all of you, put on
your clothes, and go and thresh the corn." He could not have
found an occasion better suited to his purpose, since all being at
that time exhausted, and scarce able to stand, the execution of
such an order must have proved most difficult to them. They
that possessed the virtue of Obedience in its perfection, overcom-
ing all natural repugnance, jumped out of bed immediately, and
went to the threshing-floor, where they began to work under a
broiling sun. Those, on the contrary, who were not well grounded
in this virtue, allowed themselves to be overcome by the hardship
such an order entailed, and, despite of it, remained in bed. But
God soon showed how much He was pleased by the Obedience
of the former, and angered by the disobedience of the latter ; for
while He at once restored health to such as had proved their
Obedience, the rest paid the penalty of their disobedience by a
whole year of sickness.*
299. The foregoing observation, as St Thomas proceeds to say,
concerns merely the knowledge that others may have of us, and that
we may have of ourselves ; for as regards God, it may happen that
an order, though quite conformable to the wishes of the subject,
may be fulfilled by a devout person with perfect Obedience, if he,
making no account of his natural tastes, sets before himself in his
actions nothing else but the fulfilment of his Superior's command,
* P. Flatus. De Bono Stat. Relig., lib. ii., cap. 5.
FIRST DEGREE OF OBEDIENCE. 221
and of the Divine will signified to him through the Superior.'"'
But notwithstanding this, and granting that it may sometimes
happen, it is unquestionably certain that he who is readily
obedient in easy and agreeable things, while showing himself
restive and unwilling in what is arduous and disagreeable, gives
no proof of being obedient, and, in fact, is not so. Hence, if we
wish to acquire the virtue of Obedience, we must strain every
nerve to obey in difficult and distasteful things,
300. We may here recall an instance of Obedience, not only
difficult but heroic, in two young Monks. It is recorded by
Cassian.f Abbot John having received a gift of a basket of ripe
figs, determined to send them as a present to an old and infirm
Monk who dwelt in the remotest parts of the desert of Scete.
He intrusted the errand to two young men, his disciples, com-
manding them to carry the figs faithfully to their destination, with-
out touching a single one. After having set out from their
Monastery, the two youths were surprised by a thick fog, and
having lost their way, they wandered about those trackless wilds
without any path or landmark to guide them. Several days hav-
ing gone by, the Abbot, finding that the young men did not return
home, sent to seek them, and they were both discovered on
bended knees, quite dead, of pure starvation. But, what is truly
wonderful, on examining the basket, it was found that they had
not touched a single fig ; preferring, as Cassian observes, to die
rather than to transgress their Superior's command. | I do not
relate this because I think that Obedience is binding upon us
even to the loss of our lives. I only mean, that if we have not
the courage to die, like these two Monks, in the exact observ-
ance of holy Obedience, we should at least have the courage to
mortify ourselves by readily embracing things which are difficult
* Sed hoc intelligendum est secundum id quod exterius apparet. Secundum
tamen Dei judicium, qui corda rimatur, potest contingere quod etiam in pro-
speris obedientia aliquid de suo habens, non propter hoc sit minus laudabilis,
si scilicet propria voluntas obedientis non minus devote tendat ad impletionem
prsecepti. Ubi supra.
+ Instit., lib. v., cap, 40.
X Eligentes animam potius quam fidem depositi perdere, vitamque potius
amittere corporalem, quam senioris violate mandatum.
222 GUIDE TO THE SPIRITUAL LIFE.
and repugnant to our frail nature, whenever they may be com-
manded us,
301. We must further observe, that this prompt Obedience of
which we are now speaking, is not merely to be shown in connec-
tion with temporal concerns, that regard the government of our
bodies, and the regulation of household affairs; but much more in
connection with spiritual things, such as prayer, penance, mortifi-
cation, and the inner ordering of our spiritual life. We should
ever be disposed to undertake or to give up these things, to in-
crease or lessen them, according to the orders of our Confessor,
and the directions of other spuitual Superiors ; for it is most easy
in these matters to fail by excess or defect, with the danger of
incuiTing serious evils. This is what is taught by Cassian, from "
whom we have just been quoting : " It is one and the self-same
kind of disobedience, whether in earnestness of labour, or from love
of ease, we violate the command of the Superior ; it is as pre-
judicial to break the rules of the Monastery out of sloth, as out
of watchfulness ; and lastly, it is as bad to transgress the precept
of the Abbot by devout reading, as to contemn it by sleeping." *
The same writer adds, that disobedience in these matters is
usually more perilous, as vicious actions done under colour of
virtue are more difficult to be remedied or amended, than those
,performed for the love of pleasure.f
302. We may measure hereby how far they go astray who j
insist on performing greater austerities than Obedience allows ; ;
who prolong their prayer beyond the time set apart by their rule,
or refuse to interrupt it at the summons of authority, as if prayer
were to be preferred to holy Obedience. Such persons labour to
impoverish themselves, as they gain nothing by their prayers and
* Unum sane, atque idem inobedientise genus est, vel propter operationis
instantiam, vel propter otii desiderium senioris violare mandatum ; tamque
dispendiosum est pro somno, quam pro vigilia, monasterii statuta convellere :
tantum denique est Abbatis transire praeceptum, ut legas, quantum, si con-
temnas, ut dormias. Coll. iv. cap. 20. _ .
t Nisi quod perniciosiora, et a remediis longiora sunt vitia, quae sub specie
virtutum et imagine spiritualium rerum videntur emergere, quam ilia, quae ex |
aperto pro carnali voluptate gignuntur. I
FIRST DEGREE OF OBEDIENCE. 223
austerities, wherein not the will of their Superiors, but their own
will is to be found. Hence, far from being pleased with them,
God complains of such persons.* Blosius relates f that the Infant
Jesus appeared to a certain Nun who was at prayer in her cell,
manifesting Himself to her with those charms which fill Paradise
with delight. While the good Nun was in the full enjoyment of
this rapturous vision, one of the sisterhood knocked at the door
of her cell to summon her to some duty of regular observance.
At this signal, she said, " Lord ! Obedience calls me away, be
pleased to await my return ; " and forthwith she left the room. On
the completion of her task, she returned to her cell, and on open-
ing the door she saw the room filled with a heavenly light, amid
which she saw Jesus Christ, no longer, as heretofore, under the
appearance of a Babe, as she had left Him, but grown up to the
age of four-and-twenty. The Nun exclaimed in amazement,
" How, now, beloved Spouse ! art Thou grown so much within so
brief a space ? " To which Christ made answer, " Thy prompt
and ready Obedience, O beloved Daughter ! has made Me grow
in thy heart, in so short a time, as much as I have grown to thine
eyes." :j: This shows how pleasing to God is promptitude of
Obedience, not only in taking up, but in interrupting or ceasing
from prayer or any other spiritual exercise. The first degree of
Obedience, then, is readiness in the fulfilment of the Superior's
will, especially in things arduous and trying to nature, including
also what concerns our spiritual direction. If any one have not
attained this promptness, at least in his will, let him humble him-
self before God, for he has not yet set foot on the first step of
this ladder.
* Quare jejunavimus, et non respexisti ? humiliavimus animas nostras, et
nescisti ? Ecce in die jejunii vestri invenitur voluntas vestra. Isai. xviij. 3.
+ In Apolog. pro Joan. Blosio, cap. 6 : et alib.
X O filia carissima, profunda velocis, atque impigrse obedientire tuse humi-
litas me tam brevi tempore tam grandem effecit.
224 GUIDE TO THE SPIRITUAL LIFE.
CHAPTER VI.
THE SECOND AND THIRD DEGREES OF PERFECT OBEDIENCE.
303. The Second Degree of perfect Obedience is, as I have
before said, to obey in that singleness of heart, after which the
Apostle teaches the Ephesians to strive.* This consists in obeying
the Superior as we would obey Christ Himself, with the assurance
that we are doing His will ; without reflecting whether the
Superior be prudent or imprudent, learned or ignorant, zealous or
indifferent ; without judging or condemning what he enjoins, as
unreasonable, unsuitable, imprudent, superfluous, or ill adapted to
his purpose. In a word, it consists in devoutly blinding our-
selves, closing our eyes to every human consideration, to fix them
alone on the motive of fulfilling the will of God declared to us by
the voice of His minister, who holds His place. The grounds
for this motive will be shown in the next Chapter. Such is the
advice St Jerome gives to the Monk Rusticus, and he gives the
same to us. " Be fully persuaded, Rusticus, that whatever the
Prelate of thy Monastery orders thee, is useful and wholesome,
nor sit in judgment on the decisions of thy Superiors ; for thine it
is to obey, as Moses says. Hearken., O Israel, and hold thy peace. \
304. Nor should it be objected that to act thus blindly is folly,
or, to say the least, indiscretion ; for it is, on the contrary, a most
wise and prudent course of action. The Wise Man says : Lean
not on thine own prudence. % And Isaias yet more emphatically ex-
claims : Wo unto you who are wise in yoiir own eyes, a?id prudent in
your own coficeit. § What means this : Wo unto you, save that the
* Obedite in simplicitate cordis vestri. Ad Eph. vj. 5.
+ Credas tibi salutare quidquid monasteiii prjepositus. prseceperit ; nee de
majorum sententia judices, cujus officii est obedire, et implere quce jussa sunt,
dicente Moyse : Audi Israel, et tace.
X Ne innitaris prudentias tuce. Prov. iij. 5.
§ Vse qui sapientes estis in oculis vestris, et coram vobismetipsis prudentes.
Isai. V. 21,
DEGREES OF PERFECT OBEDIENCE. 225
tenour of their lives will be most miserable. But if prudence dic-
tates to follow the counsel of another rather than our own opinion,
it is onlyreasonable that we should accommodate ourviews to those
of Superiors set over us, for they hold the place of God, and are
assisted by Him with a special light in all that appertains to the
government of their subjects. And what blindness can be more
clear-sighted, than the blindness which ensures our being able to
strike the exact mark when aiming at Justice.
305. St Bernard sets before us the ideal of this single-minded
and blind Obedience by the most illustrious instance that he could
have adduced. "Our Blessed Saviour," he says, "saw Peter
and Andrew casting their nets into the sea, and said to them :
Follow Me, mid I will make you fishers of 7nen. At this call, they
both, without hesitating or forming any contrary judgment, forth-
with became His followers. But," as the saintly Abbot most
justly observes, " there were not wanting to these two great
Apostles numerous' and serious difficulties, which might have
hindered their Obedience to the voice of our Redeemer. They
might have said, ' Lord, we are poor men, and Thou art even
poorer ; if we give up our fishing, how shall we be able to live ?
We are simple, unlettered, untaught, rude and ignorant, unable to
preach, to instruct the nations, to rescue them from the slough of
vice and unbehef, and to win them back to God.' At least,
before they obeyed, they might have asked Jesus Christ whither
He meant to take them, in what manner of work He intended to
employ them, what was to be their toil, what their recompense ?
But Peter and his brother did none of these things, put no single
question to our Lord, but with blind Obedience forthwith left their
boat, nets, kindred and friends, and followed Him." Havino-
said this, St Bernard exclaims : " Brethren ! look to this, these
things are written for our instruction, to set before us the true
model of Obedience, to show us how we, too, should in singleness
of heart and blindly obey the commands of our Superiors, and
mortify our minds and hearts in homage to holy Obedience.*
* Vis audire perfectse obedientise formam ? Vidit Dominus, ait Evangelista,
Petrum, et Andream ftiiitentes rete in mare, et ait : Veitit post j?ie,faciam, vos
fieri piscatores hominum. At illi continuo nihil dijudicantes, aut hesitg.ntes,,
VOL. IIL P
226 GUIDE TO THE SPIRITUAL LIFE.
306. Unless we act thus, it will avail us nothing, as St John
CUmacus says, to render outward Obedience to the commands of
another. " When " writes this holy man, " we shall be entirely
given up to Obedience, it will in no wise be allowed us to judge of
our Superior's orders, though we may detect in him — for he is but
a frail man and not an Angel — shortcomings and failings. If we
behave otherwise, the Obedience we render will be of no use
towards our advance in perfection." * And he is in the right ;
for while, on the one hand, we shall do well by obeying, on the
other we shall do ill by condemning, disapproving, and inwardly
murmuring against the prescriptions of authority. So that when
the balance is struck, the evil will surpass the good, the chastise-
ment will outweigh the reward. 'What then must we do ?' will you
ask. ' Our mind is not endowed with freedom as is our intellect ;
thoughts even in despite of us arise within us ; contrary reasons
and objections present themselves sorely against our will, and help
to render our Obedience painful and irksome.' St John Climacus
himself points out the remedy. " Whenever thoughts contrary to
Obedience arise within you, banish them with the same prompti-
tude with which you are wont to reject unclean and immodest
fancies." f Yet must we do this with calm, looking out for reasons
to excuse and defend the order of our Superior, and to avoid
condemning him ; so as to bend the understanding to lean to the
side of the command : whence the Obedience that results will be
without agitation, cheerful, and full of peace.
307. Such was not the behaviour of certain nuns in a convent
of Poor Clares ; for which fault they underwent a signal judg-
non solliciti unde viverent, non considerantes quonam modo rudes homines
et sine litteris praedicatores fieri possent ; nihil denique interrogantes, sine omni
mora, relidis retibus et navi secuti sunt eum. Agnoscite, fratres, quoniam
propter vos scripta sunt hsec, ut discentes veram obedientice formam, castigetis
corda vestra in obedientia caritatis. Serm. 2, De S. Andrea.
* Cum obedientise stadium fuerimus ingressi, minime in ahquo judicare
licebit institutorum nostrum, etiamsi in illo (homo enim est) modica aliqua
deHcta animadverterimus. Sin vero fecerimus, nihil nobis obedientia proderit,
Gradu 4.
•|- Cum tibi cogitatio suggerit, ut prcelatum aut judices aut damnes, ab ea
non secus quam a fornicatione, resili.
DEGREES OF PERFECT OBEDIENCE. 227
ment of God.* There dwelt in this convent a Nun called Beren-
garia, who, out of humility, had devoted herself to the abject and
mean offices of the kitchen. Her Sisters, seeing her always
occupied amid dishes, platters and saucepans, made no account
of her. At the election of a new Abbess, there arose a contention
among them, as there were many who aspired to this charge, to
the exclusion of others. They came at length to the scrutiny ;
and God, by a special Providence, had so arranged that each Nun,
in order to avoid favouring any of the community to her own
prejudice, gave her vote to Berengaria, each one being under the
full conviction that she was the only one who gave that vote, as
all deemed her wholly unfit for such an office. At the examina-
tion of the voting-papers, it was discovered, to the amazement of
all, that Berengaria had been unanimously elected. The canonical
Superior, on receiving notice of the election, declared it valid,
and confirmed it by his authority. But these Nuns, who had been
wont to consider in the person of their Abbess, not Jesus Christ
but only personal endowments, began to despise Berengaria as
unfit, as a Nun of poor talent and less experience ; and what was
worse, they refused to submit and to pay her Obedience. Mean-
while, Berengaria summoned her first Chapter, which but few of
the Nuns cared to attend. She then, being filled with the Spirit of
the Lord, exclaimed in a loud voice, " As my Sisters refuse to
obey me, and despise me, although I am their lawful Superior,
arise from your tombs, ye departed members of the Community,
that are reposing in this place, and do you at least obey me." t
No sooner had she uttered these words, than, by an unheard-of
prodigy, seven Nuns who were buried in the Chapter-room arose
from their graves, and presented themselves before the Abbess to
do her homage ; nor did they depart until they had obtained her
permission. It is needless to relate what was the shame and
confusion of the contumacious Nuns at this prodigious event ;
each one may figure it to himself. God would thereby warn these
* Franc. Gonz. 2, part, in Prov. Portugal. Monast. 15, Claris.
+ Quandoquidem mese sorores mihi obedire renuunt, meque legitimam
earum prselatam aspernuntur : surgite vos quse in hoc loco dormitis, mihique
paretote.
228 GUIDE TO THE SPIRITUAL LIFE.
Religious to obey with a holy singleness of heart, without regard-
ing the personal qualities of their Abbess, whether good or bad ;
but only the character, the authority, and the person of Christ
represented in her.
308. He then who would attain this blind and single-minded
Obedience, must be very careful not to go on arguing for and
against the orders of his Spiritual Fathers or other Superiors, who-
ever they may be; not to entertain suspicions about each thing en-
joined him, or to hesitate as to its performance, whenever he fails
to perceive the plain reason for it ; not to obey willingly, only when
the order is to his liking, or when it is evidently lawful, or when
its expediency is demonstrated by an unquestionable authority.
This, says St Bernard, is too delicate, in other words, too imper-
fect, an Obedience : it is only to weak souls. He that is truly
Obedient must close his eyes to these human considerations,
relying on him who holds the place of God, and, without all this
discussion, performing what is commanded, for the sole motive
of doing God's will*
309. It is to be borne in mind, however, that this dove-like
simplicity, which excludes reflection, examination,' and disap-
proval, is to be practised in those cases only where we do not
manifestly discover sin. If it ever should happen that the Supe-
rior commands what is plainly at variance with God's law, the
subject, as I have already said, must put on the wisdom of the
serpent, to discern the impropriety of the precept, and to reject
it with a holy liberty. This is the teaching of the same St Ber-
nard. +
* Imperfecti cordis, etinfirmseprorsus voluntatis indicium est statuta senionim
studiosius discutere, hserere ad singula quag injunguntur, exigere de quibusque
rationem, et male suspicari de quolibet prsecepto, cujus causa latuerit : nee
unquam libenter obedire, nisi cum audire contigerit quod forte libuerit, aut
quod non aliter licere, aut expedire monstraverit vel aperta ratio, vel indubitata
auctoritas. Delicata satis, immo nimis molesta est hujusmodi obedientia.
De Prsecept. et Dispens.
f Estate priuientes, sicut so-pentcs, sufficiente quippe quod sequitur, et sim-
pikes sicut cohtinha;. Nee dico a subditis mandata prsepositorum esse dijudi-
canda, ubi nihil juberi deprehenditur divinis contrarium institutis : sed neces-
sariam assero et prudentiam, qua advertatur si quid adversatur ; et libertatem,
qua et ingenue conteniuatur. Ad Adam Monachum, Epist. 7.
DEGREES OF PERFECT OBEDIENCE.. 229
310. The Third Degree of perfection which this virtue must
attain is to obey with cheerfulness. Perfect virtue is that which
puts forth its acts with ease and cheerfulness ; and when this is
the case even in arduous and difficult matters, it rises to the
degree of heroism. This is still more true of supernatural virtues ;
for, as the Apostle says : God loves a cheerful giver.''' And, it is
from these very words that St Bernard, whom we have so often
quoted, draws the conclusion just now laid down, that the Third
Degree of the perfection of Obedience is to practise it with
cheerfulness and joy. t And he will have this cheerfulness dis-
play itself in the very countenance itself, and in the mildness of
our speech, as unmistakable tokens of a joyous heart. And, on
the contrary, the clouds of sadness that overcast the serenity of
the face, are clear signs of the disquiet and gloom of the soul ;
since it can hardly come to pass that the countenance will not
change when the heart is in trouble. %
311. The reason why we assign this cheerfulness in obeying as
the highest degree in the perfection of this virtue is obvious, since
it shows that the virtue of Obedience has triumphed over all its
opponents ; has taken possession of the soul, and holds therein
an undisturbed sway. We see that usually the air is less in motion
about noon, because the heat of the sun has tempered the chill
contracted by the atmosphere from the night dew ; and thus, from
the cessation of the conflict between two opposite qualities, the
air remains still and motionless. So too, when virtue has over-
come and wholly cast down the repugnance of nature, it rules the
soul in calm, as its mistress, exercising its several acts with joy,
satisfaction, and gladness. St Basil would have us take the
Apostles as our model of the cheerful alacrity with which we
ought to render Obedience to those whose right it is ; for they,
* Hilarem datorem diligit Deus. II. ad Cor. ix. 7.
+ Tertius gradus obedientix est hilariter obedire : Non ex tristitia, inquit
Apostolus, lion ex necessitate : Iiilarein enim datorefii diligit Detis. Ibid.
+ Serenitas in vulto, dulcedo in sermone multum colorat obedientiam obse-
quentis. Unde gentilis ille poeta ait sic : Super omnia vultus accessere boni.
iQuis enim locus obedienti^ ubi tristitise cernitur amaritudo ? Ostendunt
plerumque voluntatem animi signa exteriora, et difficile est ut vultum non
mutent, qui mutant voluntatem. Serm. de Virt. Obedientise.
230 GUIDE TO THE SPIRITUAL LIFE.
on hearing the command of Jesus Christ to preach the Gospel
throughout the world, at once bowed their necks under the yoke
of Obedience, and with souls no less prompt than cheerful, went
forth into the pubhc places to face outrage, insult, the Cross, and
death itself in all its most cruel shapes. Whence, he concludes,
that a Religious (and the like applies to all other persons) should
obey his Superior, after the same manner, in things to which he
feels repugnance.-^ But as it is no easy matter to obey with the
promptitude, single-mindedness, and cheerfulness requisite for per-
fect Obedience, especially when it has to be rendered in arduous
things, it remains for me to set forth certain motives which, if
fully penetrated and pondered, may, when it befalls us to receive
the orders of those set over us, impart the strength and vigour
necessary in order to obey thus perfectly.
CHAPTER VI I;
CERTAIN MOTIVES EVER TO BE KEPT IN VIEW IN ORDER TO OBEY
WITH PERFECTION.
312. I AM far from questioning that the rare prerogatives of
Obedience, upon -which we were discoursing in the third and
fourth Chapters, supply the best motives to urge us to acquire
this virtue ; for, as they inspire us with a high esteem for it, so
do they stir us up to practise it with perfection. But to speak
accurately, they are, as it were, remote motives standing in need
of attentive consideration and of leisurely reflection, in order to .
produce the wished-for result. Whence it is necessary to set 1
forth other and more proximate motives, such as may be ever at I
hand, as often as the Superior signifies his will unto us, and which
* Apostoli, demissa mentis cervice, obedienti^ jugum subieriint ; alacrique
animo in feras, in contumelias, in lapidationes, in ignominias, in cruces, et in
varias neces processere. . . . Hanc obedientiam is, qui secundum Deum vere
est monachus, antistiti suo prsestet oportet. In Const. Monast., cap. 23.
MOTIVES FOR PERFECT OBEDIENCE. 231
may, the moment we hear his voice, present themselves at once
to our minds, and spur us on to the execution of his commands ;
for these will most surely be more practical and effectual to
enable us to obey with promptitude, singleness of heart, and
cheerfulness.
313. The first motive, then, will be that the Superior, whether
spiritual or temporal, holds the place of God. St Paul teaches
that whatever authority men have over us, they have it not of
themselves, but because it is imparted to them by God, in order
that they may be His representatives; so that whoever withstands
lawfully-constituted authority, withstands God Himself, and instead
of working out his salvation by Obedience, earns for himself by
his disobedience everlasting damnation.* He repeats the same
then writing to the Colossians : Whatsoaier ye do, do it heartily,
as to the Lord and not unto men ; knoiuifig that from the Lord ye
shall receive the reward of the inheritance, t But what is more
to our purpose, Jesus Christ Himself has made this substitution,
placing our Superiors in His stead, and giving us clearly to under-
stand that in obeying them, we render obedience unto Himself,
and that the contempt and dishonour we show to them, will be
taken by Him as shown to Himself % St Bernard makes the
following remarks on this text : — " God has to a certain extent
made Superiors like unto Himself, since He chooses to account,
as shown to Himself, both the honour and Obedience rendered
by us and the contumacy exhibited." §
. 314. This once laid down, how is it possible, may I ask, for a
subject not to obey with all due perfection, if when receiving a
* Non est potestas, nisi a Deo. Quae autem sunt, a Deo ordinata sunt.
Itaque qui resistit potestati, Dei ordinationi resistit. Qui autem resistunt, sibi
ipsi damnationem acquirunt. Ad Rom. xiij. i.
+ Quodcumque facitis, ex animo operamini, sicut Domino, et non homini-
bus, scientes, quod a Domino accipietis retributionem hsereditatis. Ad Coloss.
iij. 23.
J Qui vos audit, me audit ; qui vos spernit, me spernit. Luc. x. 16.
§ Deus praelatos sibi quandoque ssquare in utraque parte dignatur. Sibimet
imputat illorum reverentiam, et contemptum, specialiter contestans eis : Qui
vos audit, me audit, qui vos spertiit, me spernit. Annon hoc ipsum et regula
nostra perhibet, ubi ait : Obedientia quae majoribus prsebetur, Deo exhibetur?
De Praecept. et Dispens.
232 GUIDE TO THE SPIRITUAL LIFE.
command from his Superior, he discerns in him, by the eye of
Faith, the very person of Christ Himself, and when the voice of
authority sounds altogether different in the ears of his spirit and
those of his body — because he considers it the voice of the Re-
deemer? If Jesus Christ descending from His glorious throne
were to appear to you, bright and shining, and with His own
divine lips were to intimate to you a command, could you dare
to condemn such an order as indiscreet, or unreasonable, or as
dictated by evil passions? Would you hesitate about fulfilling it,
would you set about it with but half a will ? God forbid ! Rather
would you hasten with all speed, without the least thought of
contradiction, to fulfil in all gladness and cheerfulness the precept
laid upon you by your most loving Saviour. Why, then, do you
behave diff"erently with your Superior when he commands or
counsels you, as the Obedience rendered to Christ in His own
person in no wise differs from that which we render to the
Superior in the person of Christ ? As St Bernard has excellently
put it, " Whether God, or a man holding the place of God, gives
the command, it should be obeyed with the same care, the same
loving reverence.* For God has expressly declared that every
such command proceeds from Him."t
315. St John Climacus relates that he was once dining with
the Community in a certain monastery, when the Abbot called
to him a venerable octogenarian, who had spent forty years in
that sacred enclosure. He came forthwith, and the Abbot, with-
out taking the least notice of him, left him standing dinnerless
for two whole hours. In seeing this hoary-headed, venerable look-
in gold man thus mortified, St John could not help feeling for
him. As soon as the meal was over, and the Community had
taken their departure, he drew him aside, and asked him in con-
fidence what was passing through his mind all the while that the
Abbot, without assigning any reason, kept him standing in his
presence ? His answer was most worthy of remembrance. " I
* Sive Deus, sive homo vicarius Dei mandatum quodcumque tradiderit
pari profecto exequendum est cura, pari reverentia deferendum. De Prsecept.
et Dispens.
t Qui vos audit, me audit.
MOTIVES FOR PERFECT OBEDIENCE. 233
figured to myself in the Superior the person of Jesus Christ, and
thus I regarded the order given to me as coming not from a man,
but as emanating from the Hps of our Redeemer Himself. AVhere-
fore I stood in the Abbot's presence, as it were before the Altar
in prayer, and by this sincere faith checked every thought con-
trary to Obedience." * Happy were we, if, with the like simple
faith, we would acknowledge in our Superiors the person ol
Christ; for then even we would never admit bitter and disquieting
thoughts, that mar the single-mindedness of our Obedience, clog
its promptitude, and trouble its cheerfulness.
316. From what has hitherto been said, it follows by strict
consequence, that whatever the Superior commands is the will of
God, provided it be not plainly evil and sinful; for the Superior
being set by God in His own place, is the interpreter of His most
adorable will. Such is the maxim laid down by the Apostle in
the passage we have quoted above : Servants be obedie?it to the??i
that are your masters according to the flesh, 7vith fear and trembling.,
in singleness of your heart, as tinto Christ. Not with eye service as
pleasing men ; but as the servants of Christ, doing the will of God
from the heart.^ It is impossible to speak more plainly. Hence
St Bernard repeatedly insists on this principle : " Whatever is
commanded by a man holding the place of God — provided, how-
ever, it be not manifestly at variance with the Divine Law — must
in all respects be regarded as if God Himself had ordered the
thing; for it matters little whether God manifests His will of
Himself, or by His ministers." % The words manifestly at variance
* Christi imaginem superiori imposui : neqiie enim ab illo hoc prseceptum
exisse, sed a Deo penitus existimavi. Quare, Pater Joannes, non coram mens a
hominuni, sed coram altari divino adstare me putans, orabam, nullamque
malignam cogitationem admittebam contra superiorem, pro sincera in evim
fide, et caritate. Gradu 4.
+ Servi, obedite dominis carnalibus cum timore et tremore, in simplicitate
cordis vestri, sicut Christo, non ad oculum servient es, quasi hominibus
placentes ; sed ut servi Christi, facientes voluntatem Dei ex animo, cum bona
voluntate servientes, sicut Domino. Ad Ephes. vj. 5.
+ Quamobrem quidquid vice Dei prsecipit homo, quod non sit tamen cer-
ium displicere Deo, non secus omnino est, quam si preecipiat Deus. Quid
enim interest, utrum per se, an per suos ministros, sive homines, sive angelos,
hominibus innotescat suum placitum Deus? De Pr^ecept. et Dispensat.
234 GUIDE TO THE SPIRITUAL LIFE.
are to be borne in mind, as in cases of doubt, whether or not the
thing commanded be pleasing or displeasing to God, the subject
ought to obey. Because in such cases it belongs to the Superior
to determine what is the divine will.
317. But I will go further, and boldly assert that we are more
secure of complying with the will of God when commanded to
do anything by a lawful Superior, than if God deigned to reveal
to us what was His pleasure, and even than if Jesus Christ were
to declare it to us with His own lips. It is easy to see the reason.
There is no vision, or private revelation, which is not open to
illusion and error, and which, consequently, does not leave room
for doubt as to its being a genuine manifestation of the will of
Heaven ; but there can be no question whatever that in the com-
mand of the Superior the will of God is made manifest to us, and
that it is intimated to us by means of him, since this is a maxim
grounded on the Holy Scripture, and certain with the certainty '
of Faith.
318. In proof of this indisputable truth, I may quote a practical
instance of great authority. St Teresa, wishing to start the founda-
tion of the Convent at Avila, according to the command of God,
began by laying the whole plan before her Confessor, who, being
guided by the rules of human prudence, forbade her to set about
this undertaking. The Saint, as became one that had the true
Spirit of God, finding herself thus placed between the commands
of Jesus Christ and the prohibition of her Director, hesitated not
for a moment, nor doubted as to the course she ought to take,
but determined at once to follow the directions of her Confessor
rather than obey the order she had received from Jesus Christ ;
and our Lord deigned to express His high approval of her having .
thus acted. Nay more, the Saint herself bears witness that Christ
frequently commanded her to act thus. These are her own
words : " Whenever our Lord commanded me anything in prayer,
and my Confessor ordered the contrary, Jesus returned to tell
me that I was to obey my Director. But His Divine Majesty
afterwards changed the heart of my Confessor, so that he came
at length to prescribe to me that which the Lord required."*
* In her Life, chap. 26.
MOTIVES FOR PERFECT OBEDIENCE. 235
319. If then, the assurance we have of doing God's will, by
the fulfilment of our Superior's orders, be so well established, we
should keep this motive deeply graven in our mind and heart, as
it is unquestionably the most avaiHng to exclude every sophistical
objection which may occur to us against the orders of those set
over us, and the most effectual to make us hasten with willing
cheerfulness to the performance of whatever may be enjoined,
harsh and difficult though it may be ; for in truth, nothing so
braces and cheers our heart as the assurance of doing God's will
and of pleasing Him.
320. It must have been this lively assurance of doing God's
will, declared to them by their Superiors, that sustained certain
holy men in fulfilling commands not only arduous, but clearly
beyond their natural strength, at times purposely laid upon
them. How else could they have undertaken them with such
courage, and have carried them through with such constancy?
Abbot Mutius was commanded by his Superior to throw into a
neighbouring stream the infant son whom, in order that the boy,
too, might be trained in the path of perfection, he had brought
with him to the Monastery. At the first intimation, Mutius caught
the child in his arms, put him on his shoulders, and hastened to
the banks of the river to drown him in its waters ; and had all
but done the deed, were it not for certain Monks whom the Abbot
had posted there to prevent the execution of his command. As
Cassian relates, God was so pleased at this act of Obedience,
that He revealed to the Superior that Mutius, by this act, had
equalled the sacrifice of Abraham.*
321. But still more admirable was the faith of the young man
concerning whom Sulpitius Severus tells the following story; t for
if Mutius sacrificed to Obedience the life of his child, this other
placed his own hfe in the utmost danger for the same motive : —
The youth went to one of the most severe monasteries of Egypt,
and, prostrating himself at the feet of the Abbot, begged that the
Cujus fides, et devotio in tantum Deo fuit accepta, ut divino statim testi-
monio comprobata sit : revelatum namque est continuo senior!, hac eum obe-
dientia Abrahas patriarchse opus implesse. Instit., lib. iv., cap. 28.
+ In Dialog. De Vita S. Martini, cap. 12.
236 GUIDE TO THE SPIRITUAL LIFE.
holy habit might be given to him. The Abbot, suspecting of him
that he was of a soft character and delicate constitution, deemed
him Avholly unable to bear so heavy a burden, and briefly refused
his petition, saying, " My Son, this sort of life will not suit you ;
choose another Monastery more adapted to the deficiency of your
strength." The j'^oung man lost not heart at this refusal, but
boldly declared that he was ready for everything. " Your fervour,"
replied the Abbot, " pleases me much, yet must you consult your
own strength. You are accustomed to live in the midst of luxury,
here you will have to lead a hard and laborious life. You have
been, hitherto, wont to give orders and to parade yourself, here
you must obey and keep silence. Hitherto you have done as you
pleased, here you will have to submit to the harsh commands
whereby I try my Monks," The youth answered, " Father, I am
ready to do whatever you may order, even were it to cast myself
into the fire." Now, there happened to be in the place where this
conference was held, an oven, which was then lighted for baking
bread. The flames in it were crackling and darting up, and, not
being able to confine themselves within its narrow limits, were
bursting forth violently amid countless sparks. "Well, then,"
said the Abbot, " I will now test whether your Obedience is made
of such metal as you would have me believe. Go, at once, into
this fiery oven." Scarce had he said the word than the youth
rushed into this whirlpool of fire. But the flames, overcome and
worsted by the lively faith of the young man — so says the his-
torian— durst not injure him, and withdrew from him as from the
three Holy Children, leaving him unscathed in his limbs and cloth-
ing. He came forth from the oven, and he who was thought to
have been burned to ashes, appeared, to his own amazement
and that of the bystanders, as if sprinkled with a refreshing
dew.*
322. I might further mention the faith of St Maurus, who, by
the command of his master, St Benedict — as we read in the Dia-
* Nee distulit parere prsecepto : medias flammas nihil cunctatus ingreditur,
quae mox tarn audaci fide victae, velut illis quondam Hebrasis pueris, cessere
venienti. Superata natura est : fugit incendium, et qui putabatur arsurus,
venti frigido roi"e perfusus, se ipse miratus est.
MOTIVES FOR PERFECT OBEDIENCE. 237
logues of Pope Gregory the Great* — threw himself into the main
stream of a river to rescue Placidus, without taking heed to the
evident risk he was running of being drowned himself But the
waters grew solid under the soles of his feet, so that he could walk
on them as on a pavement of glass. I might relate many other
events of this description, wherein appears a heroic faith in obey-
ing the most arduous commands ; for Church history is full of
them. But what we have already said will suffice to convince us
that nothing can so much avail to render Obedience more simple
without reflection, more ready without delay, and more cheerful
without disquiet, as a firm and lively faith that whatever the
Superior commands us is the will of God.
323. But it by no means follows that it is lawful for Superiors
to give such orders, or for subjects to obey them. The Superiors
and the subjects, of whom we have been speaking, were moved
by an extraordinary impulse from God, which assured the former
that what they ordered was conformable to the divine will, and
the latter that they were obeying a divine command, giving to
both an infallible certainty of a prosperous issue, as the events
themselves show. What we should infer is this, if an extra-
ordinary faith, infused by God into the hearts of fervent sub-
jects, gave them courage to undertake things so extraordinary,
and so far surpassing natural strength, an ordinar)^, but lively
faith, that whatever the Superior orders is the will of God, will
strengthen us to perform with perfection the ordinary though
arduous tasks that may be laid upon us.
CHAPTER VIII.
FURTHER MOTIVES WHICH SHOULD EVER BE AT HAND IN ORDER TO
OBEY WITH PERFECTION.
324. He who is obedient can never go astray. This is a motive
deducible from what has been said in the foregoing Chapter, for
there can be no error, delusion, or guilt in what is conformable
* Dialog., lib. i., cap. 7.
238 GUIDE TO THE SPIRITUAL LIEE.
to the divine will, as these things which are done in Obedience
most surely are, according to what we have shown. This is an-
other efficacious motive for perfect Obedience, as it excludes
inward murmurings, inspires promptness of execution, and cheers
us at our task with the assurance that what we do is right. This
was the motive proposed by the Apostle to the Hebrews, in order
to render them perfect in this virtue : Obey them that are set over
you, and submit yourselves, for they match for your souls, as havi?ig
to give account * At the Judgment-seat of God they will have to
answer for your doings, while you Avill be shielded under the
mantle of a ready and faithful Obedience. We should derive
great consolation from this text of the Apostle, and great en-
couragement in order to determine to obey with readiness and
cheerfulness. Who is there but dreads the presence of the
Supreme Judge? especially when he thinks of the rigorous
account he will have to give of his every, even least action ?
Who but would wish to have an advocate at that awful Judgment-
seat to defend his cause ? Now, there is no advocate so effective
as holy Obedience, since Obedience will undertake to defend
every act of ours, proving each one to be free from guilt, liable to
no punishment, and deserving of everlasting reward. If the Sove-
reign Judge ask you why you have not multiplied fasts, prolonged
watchings, dealt more severely with your body by means of
hair-shirts, disciplines, and other instruments of penance ? why
you have not spent a longer time in prayer ? why you have not
repeated a more exact confession of such and such sins ? why you
have taken to such and such occupations rather than to others ?
and if to questions such as these you can truly answer, 'Because holy
Obedience gave me the command,' every one of these accounts
will be fully discharged, and be declared by the Sovereign Judge
to be deserving not of chastisement but of reward. And ought not
this assurance of not being liable to go astray, under the guidance
of Obedience, suffice to engage us to give ourselves up with
promptness and cheerfulness to the guidance of our Superiors ?
325. We may illustrate this by an event related by St John
* Obedite pr^positls vestris, et subjacete eis : ipsi enim pervigilant, quasi
rationem pro animabus vestris reddituri. Ad Hebr. xiij. 17.
FURTHER MOTIVES TO OBEY. 239
Climacus,* and which is, moreover, recorded in the Greek Memo.
logium, concerning a St Acacius, who is also called St Innocent.
While yet in early life, he entered a Monastery in Asia, and was
placed under the direction of a rude, harsh, and unreasonable old
man. The orders which he received from this master were so
strange, the chastisements inflicted were so cruel, as almost to
surpass belief. At times, the luckless youth was to be seen with
eyes bruised and bleeding from the blows which he received, or
his face was all swollen, or his head mangled with the strokes of
a stick wherewith the heartless old man chastised him. Yet he
submitted to all this in Obedience and humihty, without the least
murmur. He lived nine years under the guidance of this cruel
spiritual Superior, and died, in consequence of such treatment, at
a tender age. After death, he was, in accordance with the usage
of the Monastery, buried without delay in the cemetery. In the
meantime, the cruel old man, being on a visit to a Monk of godly
life, brought the news of his novice's decease. At so unexpected
a piece of intelligence, the host exclaimed in amazement, " Is it
possible ? " " Come," said the old man, " and see him with your
own eyes." On arriving at the cemetery, the holy Monk began
to question the departed youth, as if he were still alive, saying,
i" Brother Innocent, is it true that thou art dead ? " The saintly
youth, accustomed as he had been in his life-time to Obedience,
ipxercised it even in death, and repHed as follows : " Is it possible,
l^enerable Father, that one wholly given to Obedience can ever
'tlie ? " t We will stop here, as the remainder of the story is not
\Q> our purpose. I will ask, What was the meaning of these
(vords of Innocent, was it that he had not died according to the
flesh ? Assuredly not ; for thus his words had been at variance
|vith the evident truth. What, then, did he mean? What but
that one truly Obedient cannot die the death that is everlasting ;
■md the reason is, that he cannot sin. If the important maxim
DC firmly rooted in our minds, that in obeying we can neither sin
lor perish, it will cast down all sophistical reasonings, reluctance,
* Gradu 4.
+ Quomodo, venerande pater, fieri potest, ut homo obedientise deditus
noriatur ?
240 GUIDE TO THE SPIRITUAL LIFE.
and bitterness of feeling, which arise to disquiet us in our acts of
Obedience, and will render them prompt, simple, and cheerful, >
and perfect in the sight of the Lord.
326. The last motive shall be the example of Jesus Christ.
The first motive alleged was that the Superior represents the
person of Jesus Christ; the last motive is, that his injunctions
should remind us of the example of Christ, and stimulate us to
imitate Him. The whole life of our Redeemer, if we consider it
attentively, was nothing but a continual exercise of Obedience to
the will of His Eternal Father. He was born far from home, in
a mean stable, in Obedience to the orders of the princes of this
world. He passed His childhood in Obedience, in the arms and
on the lap of Mary, His mother. His youth was spent in Obed-
ience to His parents under a lowly roof, for He was subject to
them* And, lastly, it was Obedience that led Him to stripes,
thorns, the Cross; to Calvary and to death. t How then shall we
be too proud to submit to man for God's sake, when He, all God
as He is, rendered Himself subject to men for the love of man ?
What subject but glories in his hkeness to his prince ? Where is
the soldier who does not boast of treading in the footsteps of his
general ? What disciple but is proud of imitating his master ?
How much rather should not we aspire to become, by perfect
Obedience, like unto our Redeemer, Who is our Master, our
Captain, our Chief, our King, our God, our all? "Learn!"
exclaims St Bernard, fired with a holy zeal, " learn, dust and
ashes that thou art, by so illustrious an example how to obey.
What ! God in person would subject Himself to the commands
of men, and thou, proud ashes that thou art, wilt not be subject
to the orders of thy Superiors ! God humbles Himself, and thou
liftest thyself up ; God places Himself under the feet of men, and
thou wouldest rule and not be ruled." % He concludes thus :
* Luc. ij. 25.
t Factus obediens usque ad mortem, mortem autem crucis. Ad Philip, ij. 8.
X Disce homo, obedire : disce terra, subdi : disce pulvis, obtemperare. De
Auctore tuo loquens evangelista : Ef erat, inquit, stibdihts illis, haud dubium
quin Marise, et Joseph. Erubesce, superbe cinis. Deus se humiliat, et tu te
exaltas ? Deus se hominibus subdit, et tu dominari gestiens hominibus, tu®
te prseponis Auctori ? Horn. I., super Missus est.
PRACTICAL SUGGESTIONS.
24.1
"Would to God that, when these 'thoughts of pride come into our
minds, Christ would say to us, as to Peter, Gef thee behind Me,
Sataji,for thou savoiirest not the thtjigs of God!^
327. To come, then, to the practice of what has been set forth
in these two Chapters, let us act as follows :— As often as we
come into the presence of our Superiors, we will renew within us
the spirit of faith, which teaches us that these hold the place of
Christ, to Whom we are bound to be subject, even as Christ sub-
jected Himself to Obedience for love of us ; that their voice and
will is the voice and will of God, by following which we cannot
go astray. In this faith let us receive their commands, and we
shall thus be enabled to obey promptly, in singleness of heart and
cheerfully, in all perfection.
CHAPTER IX.
A FEW PRACTICAL SUGGESTIONS TO DIRECTORS, ON THE PRESENT
ARTICLE.
328. First suggestion. The Director must take the greatest
pains to implant and to establish in the souls committed to his
guidance, this virtue of Obedience ; for without it all his labour
will be lost, and the devices he may have employed to lead them
onward to perfection will go for nothing. If, while he advises,
commands, exhorts, proposes, they obey not, it is obvious that'
notwithstanding his direction, excellent though it may be, they
will never make any progress. To this end he may make use
of , two means. First, Let him strive to instil into them a high
esteem and ardent love of this virtue, and a great affection for k,
as it is impossible to acquire a virtue, unless the will, at the very
outset, effectually resolve to gain the virtue. He may, for that
purpose, develop to them the considerations and motives which
* Utinam mihi aliquando tale aliquid cogitanti Deus respondere dignetur
quod suo increpando respondit apostolo : Vade, inquit,/^^/ me, Satana: quia
^n sapis qua: Dei sunt.
VOL. III. Q
242 GUIDE TO THE SPIRITUAL LIFE.
we have set forth, and cause tliem to meditate thereon at their
leisure, for such considerations are the medium through which
light comes to us, and light enkindles in the will the love of virtue
and the desire of its acquisition.
329. Secondly, He will keep his disciples in a continual prac-
tice of Obedience, for the habit of virtue can be acquired only by
the frequent repetition of acts ; and, to speak of the virtue under
consideration, it is obvious that no one can acquire a facility for
moving his will in dependence upon the will of another, if he be
accustomed to regulate his life according to his own fancies. Let
the Confessor, then, strive to keep his penitent in dependence on
his advice and direction in all things, as far as may be ; not only
in regard of the use of the Sacraments, but of penances, mortifica-
tions, prayers, and even of indifferent outward actions. He must,
at times, break their wills by denying them something lawful in
itself — as, for instance, Communions, penances, or some other
good thing to which he may see them most inclined— and this for
the sole purpose of rendering their wills tractable, docile, and
dependent on the views of others ; which will be the greatest
benefit he can confer upon them. St Teresa relates of herself,
that at one time she had a Confessor who frequently thwarted
her, to her great mortification, and she says that he was more
useful to her than any other. " He it was who, to my mind,
helped me the most." But the demon, perceiving better than
herself the profit she was deriving, tempted her at intervals to
forsake his guidance. God, however, knowing that the direction
she received from His minister was most judicious, inwardly re-
buked her as often as she adhered to the suggestion. The Saint
concludes by saying that this Director was the one best fitted to
deal with her somewhat stubborn will. These are her words :
" As often as I determined to leave him, I at once felt that I
ought not to do it, and I became conscious of an inward rebuke
which harassed and afflicted me far more than did my Confessor.
At times, then, I was tried by mortifying treatment on the one
hand, and by reproaches on the other ; and I stood in need of
both on account of my unmortified will." "'
* In her Life, chap. 26.
PRACTICAL SUGGESTIONS. 243
330. Second suggestion. But care must be taken that these
thwartings and crossings of the penitent's inchnations be ever
guided by moderation and discretion, otherwise, instead of being
of advantage, they will work great damage in the soul. Where-
fore, unless urged by an extraordinary impulse of the Holy Ghost,
the Director will take heed not to command impossibilities ;
for, as we said above, this is unlawful. And further, he will
beware of commanding things which are out of proportion with
the bodily and spiritual strength of his penitents, otherwise, in-
stead of breaking in and mortifying their wills, he will drive them
to great straits. He must take the measure of their spiritual pro-
gress, and according to that, must thwart their inclinations more
or less, and let the hand of mortification weigh more or less lightly
upon them. In a word, for his commands to have a good effect,
he must never fail to examine what their shoulders have, or have
not, sufficient strength to bear. St Teresa unfolds to us a certain
part of her experience, which confirms and illustrates what we are
saying. She tells us that having consulted as to the state of her
soul with an eminent servant of God, he proposed to her some
spiritual remedies which were arduous and far beyond her spiritual
strength. The result was an intense sorrow, and so deep a
despondency, that had she not been able to confer with other
advisers, she would have utterly lost hope, and quite forsaken the
spiritual life. But let us allow her to tell her own tale, which will
far better enable us to understand the state of the case. " He
started," she writes, " with a holy resolve to direct me as if I
were robust and far advanced .... to the end that I might in
no wise displease or offend the Divine Majesty. When I became
aware that he was so resolved upon correcting the smallest faults,
from which I wanted strength to set myself free at once with so
much perfection, I conceived great anguish ; and observing that
he looked on the state of my soul as a state which ought to be
thoroughly and at once changed, it seemed to me that I must
put in practice a degree of skill and energy beyond that to which
I had been accustomed. At length, I came to know that the
means which he prescribed to me were not those which were
needed for my cure, but that they would, perhaps, have suited
244 GUIDE TO THE SPIRITUAL LIFE.
some more perfect soul. I found that although I had made con-
siderable advance, as respects favours and graces received from
God, I was very much behind in principles of virtue and morti-
fication ; and certainly if I had not happened to treat with others
besides him, I believe that I should never have made any progress
in spirit ; because the affliction caused by my perceiving that I
did not, and, as it seemed to me, could not, do what he ordered,
was sufficient to make me lose hope and give up everything." *
The Director will now realise the need of the moderation and
discretion spoken of above, in mortifying the will of his penitents,
since this Saint, generous as she was and specially favoured of
God, might easily have been ruined by an indiscreet Director,
331. Third suggestion. Besides discretion, the Director must
also show courtesy when enjoining on his penitents things which
mortify their wills. Wherefore, when he has occasion to com-
mand anything contrary to their inclinations, let him so do it,
that they may not perceive that his purpose is to mortify them :
he should rather take some opportunity in which he detects them
in some shortcoming, in order that they may not be aware of his
intention. I say this, as there are certain persons (and it is more
frequently the case with women) who, on discovering that their
Confessor is trying to mortify them, instead of being humbled,
are puffed up, as they take it as a token that the Director makes
great account of their spiritual state ; and hence, instead of
humility, it inspires them rather with vanity : which would^not
be the case did they look on the mortification as deserved. In
breaking in the will of a penitent, he must also beware of harsh
language, and of angry and cutting expressions (unless, perchance,
with certain persons of rare virtue, as such are able to stand any
trial to which he may put them) ; since such language generally
causes bad blood even in spiritual persons. As they have to over-
come themselves in order to obey, it is better that they should
do it with calm rather than with disquiet ; with a soul at peace
rather than with their heart troubled by storms.
332. Fourth suggestion. The Director will regard Obedience
as the touchstone for the discernment of spirits, especially of such
* In her Life, chap. 23.
PRACTICAL SUGGESTIONS. 245
as are extraordinary either in prompting to penances, or in receiv-
ing from God singular favours of visions, revelations, or raptures.
By no one virtue can we so surely test, as by this, whether a spirit
be upright and sincere, or counterfeit and corrupt. The reason
of which is, to my thinking, obvious. All the perfection and
imperfection of the spiritual life is rooted in the will; since all- our
actions, whether inward or outward, if good, derive their virtuous
character from the will, and if evil, contract from the same source
the defilement of vice. Now, how is it possible, may I ask, that
an intractable, stubborn will, as yet not subjected by Obedience
to Superiors and to God, can be the temple into which the Holy
Ghost descends to work His wonders ? How can it be a garden
wherein the Lord takes His delight, a throne to which the Most
High comes down, and on which He takes His seat ?
ZZZ- What Nicephorus has recorded in his Church History
concerning St Simon Stylites, is well known to every one." This
holy man had fixed his abode not on earth, nor in heaven, but
between the two^in other words, on the top of a lofty pillar.
Here he led not a human life, as he was far out of reach of all
converse with men, nor yet an angelic one, since it was one con-
tinued act of penance, but one wholly godlike ; in the unceasing
contemplation of divine things. The monks w^ho dwelt on the
heights of the lofty mountains in the neighbourhood, on behold-
ing so strange and singular a mode of life, wished to test his
spirit, and rightly thought that the most infallible touchstone they
could employ was that of Obedience. To this end they sent
some monks to him, with the following message : " What strange
life is this that thou art leading, Simon, on the top of this pillar ?
Wherefore hast thou departed from the old and safe path trodden
by the Saints ? and why hast thou marked out anew one for thy-
self? Descend at once from this pillar, and come and live in
Community with us. Such is the command of the Monks, who
have sent us to thee in order that we might acquaint thee with
their wiU." It must, meanwhile, be borne in mind that these
deputies had received the following instructions : — If Simon
showed himself disposed to comply with the orders of holy
* Lib. xxiv., cap. 15.
246 GUIDE TO THE SPIRITUAL LIFE.
Obedience, they were to confirm him in his purpose of perse-
vering in the life which he had adopted ; but should he make
resistance, they were to drag him by force from the top of his
pillar. But no sooner had the holy man heard the orders of the
Monks, than he thanked them for the charitable care whicli they
took of him, and he prepared to come down at once from his
column. Then the messengers cried to him : " Stay where thou
art ; it is God's will that thou shouldst continue in the life that
thou hast chosen." * Simon, therefore, persevered in his extra-
ordinary way of living, with greater security of doing the divine
will. Obedience is therefore the most unmistakable mark of the
Spirit of God, which distinguishes it from every other false and
counterfeit spirit. Hence the Director should make use of it to
discern the spirit by which his penitents are led, and to guide
aright the souls committed to his charge.
334. Now, whatever we have said of Obedience in the present
Article, and of Religion and Devotion in the two preceding
Articles, all has reference to virtues which are potential parts of
Justice ; the first, inasmuch as it executes the orders of the lawful
Superior ; the second, because it renders to God due worship ;
the third, because it gives God His due with readiness of will.
We have now to treat of the other potential virtues which belong
to this Cardinal Virtue ; but, as to treat of them with the same
fulness would render our work too bulky, it will suffice to give a
passing notice to each. Piety is one of the potential virtues of
Justice, as by it we pay to God the homage due to Him as to our
Father, and next to our parents and kindred, to our fatherland
and fellow-citizens. Such is the teaching of St Thomas.t But,
he observes, the honour due to our parents is not to be paid
merely by words, and by outward postures of the body ; it must
be shown also in action, in maintaining them when in want, and
in assisting them in their needs and ailments.:]: The holy Doctor
* Fortis esto, et viriliter age : videris namque divinitus ad haiic vivendi
vitam perductus esse ante ignotam.
+ 2, 2, qu. lOi, cap. I.
X Puta, si sit infirmus, quod visitetiir, et ejus curationi intendatur, et si
sit pauper, quod sustentetui-, et sic de aliis hujusniodi: quse omnia sub debito
obsequio continentur. Ibid., art. 2.
PRACTICAL SUGGESTIONS. 247
further remarks, that if Obedience to parents clash with the wor-
ship and service due to God — if, for instance, it keep from the
ReHgious State those whom God invites thereto by powerful in-
spiration, it is not an act of piety, since it separates us from God,
to Whom the highest honour is due.* And he alleges the well-
known saying of St Jerome, in his letter to Heliodorus, who,
ensnared by affection for his parents, was hesitating to embrace
the monastic state : " Heliodorus, if thy mother, to keep thee
with her, were to show thee the breast whereon she bore thee,
and the breasts wherewith she suckled thee in thine infancy ; were
both father and mother to fall down before thee on the threshold
of thy house, to keep thee with them, — trample manfully on thy
father, trample on thy mother, and hasten to take shelter under
the standard of the Cross in the sacred cloister. The greatest
piety in this matter is to show oneself cruel." f Another poten-
tial part of Justice is the observance by which we render honour
and respect to all placed in any dignity, or who by any excellent
gift are entitled to our respect and veneration. Hence this virtue
requires of us to reverence princes who govern us in time of peace,
and officers who command in time of war. We pay homage to
Superiors, both because they are in a certain position of dignity,
through the jurisdiction that they have over us, and, further, be-
cause they exercise this jurisdiction for our advantage ; we give
honour and distinction to masters, both because they themselves
excel in learning, and because they impart it to us ; we show
esteem and respect to all who excel in learning, goodness of life,
or in any other natural or supernatural endowment. Another
potential virtue of Justice is Truthfulness, by which we manifest to
others, both in speaking and writing, and by other signs, what we
have in our minds. How great is the advantage of this virtue, may
be gathered from the fact that it maintains among men that inter-
course, which could not exist apart from the truthful expression
* Si ergo cultus parentum abstrahat nos a cultu Dei, jam non est pietatis
parentum insistere cultui contra Deum. Ibid., art. 4.
t Unde Hieronymus dicit in epistola ad Heliodorum : Percalcatum perge
patrem, percalcatam perge matrem ; siccis oculis ad vexillum crucis evola.
Summum genus pietatis est, in hac re esse crudelem.
248 GUIDE TO THE SPIRITUAL LIFE.
of their inner thoughts. Suppose men were to speak differently
from what they have in their minds, there could no longer be
among them any rational intercourse ; still less would contracts,
bargains, agreements, exchanges be possible ; since men's words
would not command that credence which is the very soul of all
business. We may further ap^Dreciate the advantage of this virtue
by the turpitude of the opposite vice ; since no greater reproach
can be addressed to any honest man than to be held for a de-
ceiver and a liar. Gratitude is also a potential part of Justice,
which requires two things : First, that we respond to the benefit
received with the inner affection of our soul, according to the
precept of Seneca, " Would you be grateful, receive a favour with
a benignant heart." ■•' Secondly, it must compensate the benefit
conferred with another equivalent to it, or rather, as St Thomas
says, with a greater one ; as to render a mere equivalent seems
rather the discharge of a debt than the return of a grateful heart.
Whoever would attain to perfection must not neglect any virtue,
still less that of gratitude, which takes root even in the heart of
brutes, which, as we may see by experience, very frequently show
gratitude towards those who use them well. Vengeance is another
potential part of Justice, not indeed that which seeks another's
evil on account of the outrage and insult done to us — for this
springs from hatred and spite, which are always unlawful, as being
inconsistent with charity. Vengeance, when virtuous, is, as St
Thomas teaches, that disposition by which we seek the chastise-
ment of others for their correction, or for the restraint of evil-doers,
or, again, for the sake of peace, and as an example to others, out
of pure love for justice, or zeal for God's honour. It requires
also the presence of other conditions and circumstances — as, for
instance, that vengeance be executed by those in authority, such
as princes, judges, and other lawful Superiors, but not by private
persons; to whom it belongs not to punish the evil deeds of others,
but to compassionate such when done to their neighbours, to bear
with them when done to themselves.f As a last instance of a
* Vis reddere beneficium ? benigne accipe. Lib. ij. De Benefic, cap. 35.
i" Si vero intentio vindicantis feratur principaliter in aliquod bonum, ad quod
pervenitur per poenam peccaiitis, puta ad emendationem peccantis, vel saltern
THE VIRTUE OF PA TIENCE. 249
potential virtue of Justice, we may adduce Liberality, which
renders a man open-handed in the use of wealth, and inclines
him to use it for the advantage of others more than for his own
selfish ends. These several virtues are not Justice in its strict
sense, since they are not concerned with a legal and rigorously
binding debt ; yet may they be termed potential parts of Justice,
in that they all of them regard a something strictly due to our
neighbours, and so far forth coincide with Justice, and should be
striven after by all who would acquire this Cardinal Virtue in its
perfection.
ARTICLE VIIL
On the Vu'lite of Patience.
CHAPTER L
WHEREIN THIS VIRTUE CONSISTS, IN WHAT IT IS DISTINCT FROM
FORTITUDE, AND THE IMPORTANCE OF ACQUIRING IT.
335. It will be impossible to understand in what the virtue of
Patience consists, unless we master the difference existing between
those two strong passions which exercise great tyranny over the
heart of man — namely, fear and sadness. Fear is an ignoble
passion awakened within us by the imagination of an evil yet dis-
tant, but which is apprehended as likely to befall us ; sadness is
another passion which is excited not by the mere forecasting, but
by the actual experience, of a present infliction. Thus, a criminal,
on the discovery of his crime, fears the imprisonment which is
likely to be his lot, and hence withdraws himself and takes to
ad cohibitionem ejus et quietem aliorum, et ad justitise conservationem, et
Dei honorem, potest esse licita vindicatio, aliis debitis circumstantiis. 2, 2,
q. 108, a. I.
250 GUIDE TO THE SPIRITUAL LIFE.
flight and concealment. But when justice lays her hands upon
him, and confines him in a narrow cell, he no longer fears the
durance, which is now an actual fact, but he grieves on account
of it. He fears only the future punishment that awaits him, and
when the time for that comes, fear will again give place to sad-
ness. Now both these passions (as we are all but too well aware
by a sad experience) are a great hindrance to the practice of
Christian virtue, because they are tumultuous passions, greatly
disturb our reason, and easily drive it to vicious extremes, instead
of allowing it to follow its own dictates. Wherefore God has
endowed us with two great virtues, which enable us to bridle
these turbulent emotions that, like wild beasts, so frequently rise
within the citadel of our hearts, to wage war upon us. One of
these is Fortitude, which keeps us firm and unmoved against fear,
especially fear of treiKiendous evils, as of death and torture, — as
we have before explained in the third Article. The second is
Patience, which moderates the sadness occasioned by present
evils, and makes us bear them in calm and peace, as St Augustine
says.* So that we may assert, without fear of error, that Patience
consists in an equality of soul which banishes from it the sadness
occasioned by present adversity. WJience we may infer that, in
a certain sense. Patience is a part of Fortitude, though not a prin-
cipal part — the latter being a virtue of itself, special and distinct
from every other virtue, but yet a secondary part, or, as St Thomas
styles it, a potential part ; since, though the proper function of For-
titude, and indeed its main office, is to restrain the fear of impend-
ing evils, lest they withdraw the will from the path of virtue, a man
cannot claim to be looked upon as endowed with perfect Fortitude,
if, when these evils befall him, he is unable to moderate the sad-
ness, grief, and gloom which they occasion. Now, this very thing
it is which forms the character of the virtue of Patience. Hence
it may be affirmed that Patience is the companion of Fortitude,
which assists, supports, and, when need is, completes its vigour.t
* Patientia hominis recta est, atque laudabilis, et vocabulo digna virtutis ea
perhibetur, qua aequo animo mala toleramus, nee animo iniquo bona desi-
deramus, per quae ad meliora perveniamus. Lib. Patient., cap. 2.
f Dicendum, quod actus fortitudinis non solum consistit in hoc, quod all-
THE VIRTUE OF PATIENCE. 251
Wherefore the view taken by the Angelic Doctor is fully estab-
lished.*
2,2,^. It may further be inferred that the virtue of Patience has
for its sole object to mitigate, soften, and assuage the sorrow,
the gloom, the heart-sickness which present trials ever awaken
within us, whether these trials proceed from poverty, sickness,
from the death of our nearest relatives or dearest friends, or in
the loss of honour, goods, health, or from any other evil that may
befall us. This may be made plainer by what Plutarch relates of
Agesilaus.t This Spartan was stretched on his bed, racked with a
violent fit of gout. Carneades, a friend of his, came to see him,
and on beholding his feet all swollen and red with inflammation,
unable to bear with the sight of such poignant suffering, he was about
to take his leave. But Agesilaus called to him : " Stay, Carneades,
the pain in my feet has not yet reached the heart." % This is the
function of Patience, to hinder the trials that come upon us, from
reaching and overwhelming the heart, and so to moderate them
that the soul may remain calm and at peace.
337. That Patience is requisite for Christian perfection may
not be questioned, as it is plainly asserted by the Apostle, who
says : For you have need of patie?ice, that after you have done the
will of God yo7i may receive the promise. § The reason of this
necessity is given by the Angelic Doctor, who lays it down that
there is nothing which so impedes reason, and paralyses the will
for good, as sadness. How many, through sadness, have lost power
quis in bono persistat contra timores futurorum periculorum ; sed etiam ut
non deficiat propter praesentium tristitiam, sive dolorem : et ex hac parte
habet affinitatem cum fortitudine patientia. Et tamen fortitudo est principa-
liler contra timores, ad quorum i^ationem pertinet fugere, quod vitat fortitudo.
Patientia vero principalius est circa tristitias. Nam patiens dicitur aliquis
non ex hoc quod non fugit, sed quod laudabiliter se habet in patiendo quje
prsesentialiter nocent, ut scilicet non inordinate ex eis tristetur. 2, 2, q. 136,
art. 4 ad 2.
* Patientia est pars fortitudinis quasi potentialis, quia adjimgitur fortitu-
dini, sicut virtus secundaria primarias.
+ In Lacon.
+ Carneades, nihil enim illinc hue pervenit.
§ Patientia vobis necessaria est, ut voluntatem Dei facientes, reportetis re-
promissionem. Ad Hebr. x. 36.
252 GUIDE TO THE SPIRITUAL LIFE.
over their reason, and are become frenzied and lunatics ? What
numbers who, driven beside themselves by sadness, have put an
end to their own existence ? Nor is it to be wondered at ; since
nothing so overclouds the mind with its gloom, or so stupefies the
will with its icy grasp, nothing renders it more heavy and torpid,
than melancholy. Hence it is necessary that, in seasons of trial
(from which none are exempt in this miserable life), there should
be a virtue which may banish so harmful an emotion from the
soul, dissipate its darkness, thaw its frost, shake off its heaviness,
keep reason on the alert, and the will in readiness for the practice
of virtue. As we have heretofore shown, this virtue is none other
but Patience.*
338. Another reason alleged by St Bernard, helps to show the
great importance of Patience for Christian perfection. " If," he
says, " the trials wherewith God visits us are borne with Patience,
they beat down the pride of the flesh, strengthen the virtue of the
soul ; the flesh is thereby reduced and weakened, while the soul,
rising on the pinions of virtue, soars to heavenly things, the body
loses its superfluities, and the spirit acquires the virtues of which
it stood in want, and becomes perfect." t Of a truth, experience
shows that trials borne with Patience are like a whetstone, on
which virtue is polished, refined, and rendered more beauteous.
Wherefore the Apostle St James, wishing to form Christians to a
complete perfection, to which nothing is wanting, thinks it sufficient
to exhort them to Patience. J
* Inter alias passiones, tristitia efficax est ad impediendum bonum rationis,
secundum illud, ad Cor. ii. Sseculi tristitia mortem operatur ; et Eccli. xxx.
Multos occidit tristitia, et non est utilitas in ilia. Unde necesse est habere
aliquam virtutem, per quam bonum rationis conservetur contra tristitiam, ne
scilicet ratio tristitise succumbat. Hoc autem facit patientia.
\ Plagellis Domini pinguedo carnalis voluptatis atteritur, et virtutes animse
roborantur : caro quod superfluum erat, amittit, et spiritus virtutes, quas non
habebat, acquirit. Serm. 10, in Coena Domini.
J Omne gaudium existimate, fratres mei, cum in tentationes varias incide-
ritis, scientes quod probatio vestrse fidei patientiam operatur. Patientia autem
opus perfectum habet, ut sitis perfecti, et integri, in nullo deficientes.
THE VIRTUE OF PATIENCE. 253
CHAPTER 11.
A CONSIDERATION THAT MAY GREATLY HELP US TO BEAR OUR
CROSSES WITH PATIENCE.
339. Adversity has its uses for each and every one. Either you
are a sinner, or you are a just man but lukewarm, or you are a
just man and fervent. Look to yourself, for in what state soever
you may chance to be, adversity will be for you a healing balm, a
remedy to preserve and invigorate your health. If a sinner, you
are wrong to be downcast amid the temporal woes wherewith God
chastens you, as these are the remedy of your disease. " Sin,"
says St John Chrysostom, "is for the soul a most loathsome
ulcer: adversity is the knife of the surgeon to work its cure.
Now, even as one who has a mortified limb is in greater danger,
unless it be cut off; so too the sinner, unless smitten by the sword
of tribulation, falls into the lowest depths of ruin and perdition."*
If, then, the sick man willingly allows the surgeon to press his
sore, in order to squeeze out the evil humours ; permits him to
cut away with sharp knife the diseased flesh ; does not object to
the afflicted part being cauterised with burning iron ; how much
more ready should we be to allow God to cure the deadly wounds
of our souls with the iron and fire of adversity, lest they mortify
and bring us to death everlasting.
340. There was never a greater crime than that committed by
the sons of Jacob against their young brother Joseph. They
conspired to murder the guileless boy. Their plan was to lower
him into a dry well, and let him starve to death. They sold hira
as a vile slave, for a few pieces of money, to unknown traders,
and sent him to a strange land to spend his days amid countless
miseries. What cruelty, what barbarity, what hard-heartedness !
Yet see how they become soft and tender, and melt into tears,
when smitten by God with the rod of tribulation. They said one
_ * Peccatum, sanies est; poena ferrum medicinale : sicut igitur saniem habens,
SI non secatur, est in majoribus malis ; ita peccans, si non puniatur, omnium
est missirimus. Horn. 6 ad Pop. Antioch.
254 GUIDE TO THE SPIRITUAL LIFE.
to another, We deserve to suffer these things, for we are truly guilty
cojicerning our brother.''' It was adversity that opened their eyes
for them to repentance and to tears. Who was ever prouder
than Nabuchodonosor, that would not bow his haughty head
even unto God ? But, having been condemned to browse on the
grass hke an ox, in company with the beasts of the field, in the
midst of so dire an affliction, of so great a humiliation, he bowed
his head, adored the Divine Majesty, and magnified the greatness
of the Almighty One. t And what was it that brought to his
senses the Prodigal Son in the Gospel parable, the youth who,
true type of the sinner as he was, left his father's house with so
much arrogance ? Was it not hunger, thirst, nakedness, and the
extreme destitution to which he was at length reduced ? — was it not
by means of these that he was led to return to his fond father's
embrace, that his eyes shed tears of repentance, that he exclaimed
with such heartfelt compunction, / will arise and go to my father,
and will say to him. Father, I have sinned agaifist heaven, and before
thee, I am no longer worthy to be called thy son ? Hence may we
conclude, with St Augustine, that adversity is for sinners a healing
medicine, which God, as a merciful Physician, offers to them to
heal their deadly wounds and to restore them to everlasting health.^
Wherefore, though the cup be never so bitter, you should, if you
are conscious of grievous faults, accept it willingly at the kindly
hands of the Lord, and take the draught with peace, without dis-
quiet or sadness, murmur or complaint, if you desire your own
welfare, and are not in love with your own ruin.
341. If, however, you are just, though lukewarm, instead of being
troubled at misfortune, you should heartily thank God, Who sends
it to you in order to detach you from the world and its vain de-
lights, which you have suffered to lure you from the path of per-
fection. God is deaUng with you, as mothers do with their tender
babes when they wean them, they smear their breasts with some-
"^ Merito hrec patimur, quia peccavimus in fratrem nostrum. Gen. xlij. 21.
+ Ego Nabuchodonosor oculos meos ad coelum levavi, et sensus mens red-
ditus est mihi. Altissimo benedixi, et viventem sempiternum laudavi, et
glorificavi. Dan iv. 31.
X Intelligat homo medicum esse Deum, et tribulationem medicamentum esse
ad salutem, non pcenam ad damnationem. In Ps, xxj.
THE VIRTUE OF PATIENCE. 255
thing bitter, that the taste may disgust the infants. Thus, too, does
God, bymeans of the tribulations with which He visits you, embitter
for you those earthly goods to which you are so closely attached,
be they wealth, honours, amusements, vain delights; in order that,
losing your relish and affection for them, you may arise from the
dangerous lukewarmness in which you now slumber. St Augustine
aptly observes, on this point : " God mingles the gall of contra-
diction and affliction with the delights of this world, and still you
love it.* He troubles the waters of earthly gratifications with the
various mischances which He showers down upon it, and yet you
eagerly drink of those waters. He scatters amid the flowers of
human pleasures the thorns of disappointment which prick you,
and you go on gathering them. What, then, would you do, if
things here below were to go on according to your whim, without
any mischance ? You would be wholly absorbed in them, you
would wax cold, and, ere long, would become a hardened sinner.
Submit, therefore, in time of trouble to the divine will, adore
the counsels of God's Providence, Who orders everything for your
advantage, and, far from lamenting, comfort yourself with the re-
flection, that while you live in such heedlessness of your welfare,
God takes thought for it, with so much love."
342. We read in the lives of the illustrious men of the Cistercian
Order, that a Monk, who, little by little, had fallen from his first
fervour, bethought himself of leaving the house of God, to return
to the flesh-pots of Egypt. One night, while he slept, he beheld
in a dream St Malachy and St Bernard, who, approaching his
couch, eyed him with a severe look. St Malachy, then turning to
St Bernard, said : " This fellow has no longer any good in him ;
he has become dissatisfied and full of disquiet, and is even now
planning his flight from the monastery," At these words, St Ber-
nard rephed, in Scripture phrase : " Full well do I know that
affliction alone can make him to understand doctrine."! He then
began to beat him severely with the staff he held in his hand.
The Monk, on awaking, found himself bruised and sore all over
* O infelicitas generis humani ! amarus est mundus, et diligitur. Puta si
dulcis esset, qualiter amaretur? Serm. iii de Temp.
+ Scio, scio, quod sola vexatio intellectum dabit auditui. Isai. xxviij. 19.
2S6 GUIDE TO THE SPIRITUAL LIFE.
his body. He called the Prior, begged pardon for his evil intent,
and continued to lead in the monastery the life of a good Religious.
Now, God deals with you in like manner. He knows, and of His
own Mouth has He said it, that affliction makes persons who have
strayed from the right path enter into themselves, open their eyes
to their lukewarmness, and make efforts to shake it off Where-
fore He smites you now and then with the rod of tribulation.*
On your part, you must receive the strokes with patient submis-
sion, and, far from spitefully biting, kiss, with a filial resignation,
the hand that so lovingly chastens you.
343. If, lastly, you are not only just, but fervent and earnest in
the service of God, then must you bear in patience, nay, rather
with gladness, the trials that befall you ; and you must account '
them as great favours, since they are the crucible in which virtuous
souls are purified from the dross of their failings and refined in
perfection. This is'clearly stated in the Book of Ecclesiasticus :
Whatsoroer is brought upon thee, take cheerfully, and be patient when
thou art brought to a low estate, for gold ajid silver are tried in
the fire, and acceptable men in the fiirnace of affliction.\ And, in
another place, the same inspired writer says again, " The potter's
vessel is proved in the furnace, and men are tried by the proof of
tribulation whether they be of good temper." % Affliction is the
whetstone on which virtue is sharpened, the hammer under which,
by blows of sorrow, our virtue is beaten out and enlarged for the
day of eternity.
344. Behold that tree growing on the mountain top, and ex-
posed to all the inclemency of the weather. Do you not feel
tempted to pity its hard lot, at seeing it shaken by the winds,
assailed by storms, swept over by tempests ? Yet from these
very shocks it gains greater firmness, for the more it is beaten by
the storm the deeper root does it strike in the soil. Look at that
* Vexatio intellectum dabit aiiditui.
+ Omne quod tibi applicitum fuerit, accipe, et in dolore sustine ; et in hu-
militate tua patientiam liabe : quoniam in igne probatur aurum et argentum,
homines vero receptibile? in camino humiliationis. Ecclus. ij. 4.
% Vasa figuli probat fornax, et homines justos tentatio tribulationis.
Ecclus. xxvij. 6.
THE VIRTUE OF PATIENCE. 257
corn, beaten and crushed beneath the stroke of the heavy flail.
Does it not move you to pity ? Yet under these heavy blows it
is cleansed from the beard, the chaff and dust, and it becomes
precious grain. Thus too, virtue, beaten by raging persecution,
shaken by frightful temptations, takes deeper root in the soul ;
struck down by illness, sufferings, infirmities, misfortunes and
disasters, it is purified and rendered more perfect. Abraham was
a godly man, yet it was necessary that his virtue should be tried
by the immolation of his only-begotten son. Isaac was holy, yet
he too was to be tried by having to offer himself as the victim of
this great sacrifice. Tobias was a Saint, and hence had to be
proved by the trial of a long and wearisome blindness. Job was
likewise a Saint, and therefore was he made the sport of the most
fearful trials, being stripped of his goods, his house, his children,
his health, and of all that he had. David was well-pleasing to God,
and on that account was exposed to the persecutions of Saul, the
rebellion of Absalom, the outrages of Semei, and many other
calamitous mishaps; for, as St Paul says, Whom the Lord loves, He
chastens, and scourges every son whom He receives: for He desires
to see us perfect in every virtue.* "Wherefore," St Augustine
warns us, " if we wish to be spared the blows which the loving
hand of our heavenly Father inflicts upon us, let us understand
clearly that at the same time we should be rejected from the
number of His sons." f
345- Even Seneca, by the mere light of nature, attained to the
knowledge of this truth, and expresses it, saying that God deals
with us as a master deals with his scholars, a chieftain with his
soldiers, a parent with his children. The master sets more diffi-
cult tasks to those scholars whom he knows to be the furthest
advanced, in order that they may derive greater profit. A general
exposes the soldiers whose bravery he has tested, to the most
hazardous and arduous enterprises, because he awaits a prosperous
Quem diligit Dominus castigat, flagellat autem omnem filium, quem re-
cipit. Hebr. xij. 6.
+ Flagellat Deus omnem filium, quem recipit : et tu forte exceptus eris ?
Si exceptus es a passione flagellorum, exceptus es a numero fiiiorum. De
Pastorib.
VOL. III. R
258 GUIDE TO THE SPIRITUAL LIFE.
issue. A father is more severe with the children whom he loves
the most, as he desires to see them more docile and virtuous than
the rest. " So too, does God, with a purpose of rendering them
more robust in virtue, expose to hardship and trial those whom
He wishes to render the most faithful soldiers in His army, the
most diligent learners in His school, the most favourite children
of His family." *
346. Why, then, when visited by God with affliction, give way
to melancholy, to low-heartedness, to discouragement? knowing, as
you must, that it is not out of hate, but out of love, that God so
deals with you ; being convinced that He takes no delight in
seeing you sorrowful, but wishes only to see you perfect; — affliction
being the short and sure road to attain perfection speedily?
Abbot Moses, having met with a Monk called Zachary, asked
him to tell him what he should do to acquire perfection. The
latter, confused and full of astonishment at such a question, fell
at his feet, saying, " Why, Father Abbot, do you ask that of me
which I ought to learn of you?" — "Wonder not," replied the
Abbot, " for, as I have seen the Holy Ghost descend upon you, I
am obliged to put you this question." Finding himself thus com-
pelled, Zachary drew off his cowl, and, casting it on the ground,
began to trample it underfoot, saying, " Until one is thus trodden
underfoot by temptations and crosses, he cannot be a perfect
monk." t So, too, as long as you have not been the butt of many
tribulations, you cannot hope to make much progress in Christian
perfection. Bear, then, patiently with affliction in its divers
shapes ; and the more you find yourself burdened, the closer will
you cleave unto God by a holy conformity to His will : as we are
taught in the Book of Ecclesiasticus. X
* Hanc rationem sequitur Deus in bonis viris, quam in discipulis suis proe-
ceptores, qui plus laboris ab iis exigunt, in quibus certior est spes, et quam
in militibus duces, qui optimos milites ad durissima mittunt. . . . Ut severi
parentes filios durius educant, ita Deus suos, idque ut inde a doloribus, et
damnis colligant robur. De Constant. Sapient.
t Ex Lib. Doctr. PP. De Obedient., n. 7.
X Sustine sustentationes Dei, conjungere Deo, et sustine, ut crescat in no-
vissimo vita tua. Ecclus. ij. 3.
EXAMPLE OF JESUS CHRIST. 259
CHAPTER HI.
HOW MUCH THE EXAMPLE OF JESUS CHRIST OUGHT TO STIMULATE
US TO PATIENCE UNDER TRIALS.
347- " Christ," says the Prince of the Apostles, " suffered to set
an example of Patience. He walked along a road all beset with
thorns, in order that we might walk after Him, following in His
footsteps."* This should be a powerful incitement to us to bear
up against every trial with calm and peace ; for, to speak truly,
what tribulation can ever befall us, but our most dear Redeemer
has suffered one yet greater? If it is your lot to be tried with
pam and grievous infirmities, how much more severe were the
pains, how much more atrocious the torments, which Christ under-
went for your sake. ■ Are you in poverty ? Christ chose to be yet
more destitute, and even in beggary, for the love of you. You
may have lost a law-suit, or may have been deprived of your pro-
perty, but Christ was stripped of His very garments, and left
hanging naked on the Cross. You are forsaken by your friends,
but He was abandoned by His disciples. Your honour has been
wounded by a grievous outrage, but still you have not been made
the sport of a vile rabble, you have not, as He was, been trampled
upon as a loathsome worm. You are persecuted, yet not as He,
nor with such shameless injustice hunted to death. You have
been betrayed, but not, like your Saviour was, by an Apostle whom
He had loaded with benefits. What misfortune so bitter can befall
you, in the whole course of your life, that you cannot take heart
to put up with it in peace of soul, after the example of your
Saviour? " For," as St Cyprian observes, " the whole life of our
Saviour was a continual exercise of unconquered Patience; nor
was there one of His actions but was accompanied by this so lovely
a vu-tue." t If, then, Christ suffered everything for you, cannot
* Chi-istus passus est pro nobis, vobis relinquens exemplum, ut sequamini
vestigia ejus, i Pet. ij. 21.
+ Actus ejus ab ipso statim adventu patientia comite signantur. Lib de
Bono Patientiae.
26o GUIDE TO THE SPIRITUAL LIFE.
you, for love of Him, suffer something in Patience ? He is your
Creator, you are His creature. He the Sovereign Lord, you His
subject. He is the Master, you His slave. He is God, and you
a worm of the earth. He is Everything, and you are nothing.
348. Abimelech, after having destroyed the town of Sichem
and sown it with salt, wishing to master the citadel, determined
to reduce it by the aid of fire. As this plan demanded that whole
groves of trees and shrubs should be heaped at the foot of the
walls, he led his army to the top of Mount Selmon, where there
grew a vast and thick forest. Here, seizing a hatchet, he cut
down an enormous branch, and, hoisting it on his shoulders, went
towards the Castle of Sichem, saying, "What you have seen me .
do, make haste and do as I have done." * At this noble example,
you might have seen the highest captains and nobles, the officers
and soldiers, hatchet in hand, cutting down trunks and branches,
vieing with one another in carrying their burdens, each one deem-
ing that his glory was the greatest who bore the heaviest load, and
all joyously following their chief t
349. We have here a lively figure of what our blessed Saviour
did for us. He saw that this miserable earth on which we dwell
is, so to speak, covered, sown broad-cast, with crosses. He knew
that it was not possible to live in this vale of tears, in this painful
exile, without trials and afflictions, grief and bitterness. What,
then, did our good Captain do to encourage us to endurance?
He took upon His own Divine shoulders the heaviest, the most
weighty Cross, the Cross most full of pain ; and, turning to us His
soldiers, enrolled under His banner. He addresses us in the terms
which Abimelech used to his men : " Do what you see Me do. j
Behold Me, laden with the Cross, groaning under its crushing j
weight, languishing and dying upon it. He that would boast of j
being My follower, let him take up his Cross, follow Me, tread in \
My footsteps, and become like unto Me.:|; Whoever has not om
* Quod me videtis facere, cito facite. Judic. ix. 48.
t Igitur certatim ramos de arboribus pr^cidentes, sequebantur ducem.
Ibid. j
J Qui vult venire post me, abneget semetipsum, et toUat crucem suam, et
sequatur me. Matth. xvj. 4. '
EXAMPLE OF JESUS CHRIST. 261
his shoulders the mark of the Cross shall never be acknowledged
by Me for one of Mine." Can it be that, with the example of so
noble a leader before us, a single person can be found who shrinks
from willingly bearing the Cross, be it never so burdensome, pain-
ful, disgraceful, and however great be the privation of worldly
goods which it may imply ? Shall it be said that, after so illus-
trious an example, there are any who grieve, lament, sigh, com-
plain, under the weight of their own Cross, and who, instead of
bearing it with loving Patience, drag it after them by compulsion ?
Will, then, the example of an Abimelech avail more to encourage
his soldiers to endurance, than the wondrous example of Patience
set us by the Divine Redeemer ?
350. Let it never be told of us that we care so little for Christ,
that we make so little account of the most illustrious actions
which He performed for our example, that we show Him so little
love. Let us often- ponder what He has suffered for us, and the
unconquerable Patience with which He suffered ; and let us do
this in particular when tribulations assail us, in order that we may
reproduce in ourselves the features of His wondrous endurance.
As painters fix their gaze on the objects they wish to imitate, and
writers on the originals which they want to transcribe, so should
we keep the eye of the mind fixed on Christ, either groaning under
the load of the Cross, or hanging upon it in agony, or pierced with
a thorny crown, flayed with stripes, persecuted and condemned
unjustly, outraged in word and deed. The sight of these suffer-
ings will stir up within us a certain wish to imitate Him, which
will render suffering sweet, or, at least, less grievous. This was
the advice the Apostle gave to the Hebrews when he wrote to
them : For consider Him that endured such contradiction of sinners
against Himself, lest ye be wearied and faint in your minds*
351. A young man, who had been brought up amid the con-
venience and luxury of his own home, embraced the religious
state in a very austere monastery. But, after a while, his fervour
having waxed cold, he began to find the bread coarse, the wine
sour, the habit rough, his cell narrow, obedience burdensome,
Recogitate eum, qui talem sustinuit a peccatoribns adversus semetipsum
contradictionem, ut ne fatigemini, animis vestris deficientes. Ad Hebr. xij. 3.
262 GUIDE TO THE SPIRITUAL LIFE.
his brethren unbearable, the rule insupportable. Overcome at
length by weariness of soul, he asked the Superior's leave to return
to his father's house. " Son," replied the latter, " it is no longer
the time for thee to draw back, as thou hast bound thyself by
solemn vow to spend thy life in the cloister. Do thou rather
have recourse to God, Who will strengthen thee, as He has
strengthened so many others, to endure patiently the hardships
of religious life." Being encouraged by these words, the Monk
put away all thoughts of leaving. But being shortly after tempted,
either by his own weakness or by the devil, without taking counsel
of any one, he threw off the religious habit, and, resuming the
secular garb, took to flight. On his road, Jesus Christ appeared
to him under the figure of a handsome youth, who followed him,
saying, " Stop ; wait for me ; not so fast. I want to accompany
you." The fugitive, fearing discovery, ran all the faster. But,
overcome at length by the words and entreaties of the stranger,
he stopped. Our Blessed Lord asked him, "Whither art thou
going in such haste?" The fugitive sharply replied, "But art
thou my father? What concern hast thou with my business?
what matter to thee where I go ? " Our Lord pacified him little
by little with gentle words, and, by searching questions, brought
him at last to own that he was flying from his monastery to return
to the secular life. Then Christ, opening His vesture in front, un-
covered His breast, and showed him the wound in His side,
whence the blood was trickling, and said to him : " Return, my
Son, to the monastery, and when, for the future, the bread seems
coarse, dip it into this side pierced for love of thee, and it will
become delicate ; the sour wine, mingled with this Blood, will
taste sweet ; thy rough habit, if dipped into this wound, will feel
soft to thee. In this opened side, obedience, compunction, re-
gular observance will have a savoury relish." At this vision, and
at these words, the fugitive Monk was touched, and returned; and
making for the future his abode in the wound of his Saviour's side,
he endured with much patience all the hardships of the cloister,
and lived in holiness all the remainder of his days.*
352. It were well if we always, or at least frequently, set before
* Spec. Exempl. — Dist. 6, Exempl. 156.
OTHER MOTIVES FOR PATIENCE.
our eyes the wounds, sorrows, ignominies, the poverty, the wronj
and injuries, which our Redeemer endured for our sakes. How
sweet, then, would we not find injustice, persecution, sickness,
suffering, poverty, the loss of wealth and station, of children, of
the most near and dear among our kindred ! This unalterable
Patience of Christ, amid His unspeakable sufferings, gave endur-
ance to the Martyrs amid their torments, to the Apostles amid
their persecutions, to the Solitaries in their austerities, to the Con-
fessors amid their many grievous adversities. This it is which has
tempered the Saints like steel, and armed them to bear with so
many evils, to such a degree that St Cyprian goes so far as to say
that Holy Church would never have possessed St Paul, that hero
so patient under trial, had not Christ given him courage by His
own great Patience. * Now, this endurance of Jesus Christ has
but to be steadily kept before our eyes to beget the virtue of
Patience even in ourselves.
CHAPTER IV.
TWO OTHER MOTIVES FOR PATIENCE — THE CERTAINTY OF THE
REWARD IN THE NEXT LIFE AND THE NECESSITY OF SUFFER-
ING IN THE PRESENT.
353. Nothing can so strengthen a man, and render him patient
amid sufferings, as the hope of deriving some gain from them.
See the poor husbandman, how he toils, digging up the ground, or
furrowing it with the plough, and watering all day long his fields
with the sweat of his brow ! If he thus stays exposed to a broil-
ing sun, to the violence of the winds, to the inclemencies of the
weather, to rain, heat, and cold, the reason is that he is supported
by the hope which he entertains of a plenteous crop. Labour
may fatigue him, weariness may exhaust and deject him, but he is
* Talis est Christi, et tanta patientia, quae nisi tanta, et talis existeret,
Paulum quoque apostolum Ecclesia non haberet.
264 GUIDE TO THE SPIRITUAL LIFE.
borne up in spite of all this by the hope of seeing the fields covered
with corn and his granaries full of the finest wheat. Thus too,
says St Gregory, should the hope of imperishable goods encourage
us to bear patiently the trials of this life, these being the seed
whence shall spring the fruit of life everlasting ; for, as the Psalmist
says, '' They who in this life sow in tears, shall reap in joy in the
life to come."*
354. The more so, as the evils of the present life, if put into
contrast with the goods of the next life which we may earn by
means of them, take such a guise that they should be called goods
rather than evils. For what proportion does there exist between
present dishonour and heavenly glory, between bodily suffering and
never-ending joys ? What is poverty or want compared with the
unfading treasures of our home above ? We have it on the word of
St Paul that there is no proportion between thera.t Add to this,
that the sufferings of the present life are short, fleeting, moment-
ary ; while the glory that is to be our reward, if we but bear them
patiently, will be immortal, never-ending; as the same Apostle
observes.:}: And there is another ground on which they do not
suffer comparison, since whatever soon passes away is nothing
when compared with that which ever endures, and remains fixed
and immovable on the basis of eternity.
355. If then, — may we argue with the Apostle, — if the wrestlers
in the games, in order to win a perishable crown of parsley leaves,
denied themselves all carnal delight, all food that could weaken
them, and underwent great hardships, § what ought not we to
endure for an incorruptible crown, studded with stars whose light
* Sicut nemo messem sperare potest, nisi prius terram aratro proscindat ;
ita retributionis asternse gaudium nequaquam in coelo coUigitur, nisi prius
in terra cum fletu, et gemitu, et amaritudine seminetur ; sicut scriptum est :
Euntes ibant et flebant, mittentes semina sua : venientes autem venient cum
exultatione, portantes manipulos suos. In Psal. iii. Pcenit.
\ Existimo quod non sunt condignee passiones hujus temporis ad futuram
gloriam quse revelabitur in vobis. Ad Rom. viij. 18.
X Quod in praesenti est momentaneum, et leve tribulationis nostrse, supra
modum in sublimitate seternum gloriee pondus operatur in nobis. II. ad Cor.
iv. 17.
§ Omnis qui in agone contendit, ab omnibus se abstinet.
O THER MO TI VES FOR PA TIENCE. 265
is never dimmed ? * And TertuUian, following the same line of
argument, says, that the glory of earth, compared to that of heaven,
is no more than a piece of glass set side by side with a pearl.
Yet this human glory has such influence over the bodies and souls
of worldlings, that to win it they shrink not from braving tortures,
and death itself, inflicted by fire and sword. To what torments
and sufferings, to what sorrows and toils, should we not, then, will-
ingly submit, to win the true and blissful glory of eternity ? t
356. It was by this hope of everlasting joy that holy Job was
animated, and rendered strong in Patience, when at the same
moment he received on all sides the most sorrowful news ; when
he was told of the driving away of his flocks and herds, the
slaughter of his slaves, the death of his children, the downfall of
his house, and when he beheld his flesh consumed piecemeal by
hideous ulcers. He then repeated to himself: "The day will
come when I shall rise again in this very body, covered as it now
is with sores and overwhelmed with infirmity ; I shall behold the
beauteous face of my God, shaU enter into His joys, and share in
His boundless happiness. This hope, laid up within my breast,
entertains and increases my Patience, preventing it from giving
way under the shock of so many evils." :j:
357. The same hope should beget within us a godly Patience
in time of tribulation, and should help to banish from our hearts
all despondency, and check gloom and sadness, so as to pas^
through all with calm and peace of soul. It is then we should
lift up our eyes to heaven, and behold the immeasurable bliss that
IS to be the reward of our present trials, and derive thence the
Et illi quidem ut corruptibilem coronam accipiant, nos autem incorruptam.
I. ad Cor. ix. 15.
+ Si tantum terrense glorias licet de corporis et animi vigore, ut gladium,
ignem, crncem, bestias, tormenta contemnat sub praemio laudis humanje ;
possum dicere, modicas sunt istse passiones ad consecutionem gloria ccelestis
et divinaj mercedis. Tanti vitrum, quanti veram margaritam ? qui ergo non
libentissime tantum pro vero habeat erogare, quantum alii pro falso ? Ad
Martyres, cap. 4.
■ + Scio quod redemptor meus vivit, et in novissimo die de terra surrecturus
sum. Et nirsus circumdabor pelle mea, et in came mea videbo Deum. Quem
visurus sum ego ipse, et oculi mei conspecturi sunt, et non alius ; reposita est
hffic spes mea in sinu meo. Job xix. 25, 26, 27.
266 GUIDE TO THE SPIRITUAL LIFE.
courage to endure them with peace ; as Holy Church teaches us.*
If we are disappointed of some post of trust, if we have lost a law-
suit, have failed in business, or if any other misfortune come upon
us, and steep our hearts in bitterness, we must cast our eyes on
the heavenly treasures God has in store for us. Are we an object
of deadly hate to our enemies, threatened in our person, outraged
in our honour, blemished in our reputation ? Let us think of the
honours, the starry crowns, the thrones of glory awaiting us above.
Do fevers, sufferings, anguish, infirmity, lay hold of us? We will call
to mind those unmixed pleasures, those joys unspeakable, that are
one day to fill our heart to overflowing. How much this avails
to temper the grief caused by our sufferings, and to set our hearts
at rest, will be shown by the following story : —
358. A soldier, who had retired from the army, sought diversion
in sport, and having one day met with some beast of chase, set
off in pursuit, and hunted it all day long. As he was nearing a
small coppice, he heard a gentle voice, which seemed to come
from the midst of it. At first, he fancied it might be the murmur-
ing of some light wind playing among the leaves and branches ;
but, by listening more intently, he became aware that it was a
human voice. Wondering how, in the depth of this wild forest,
there could be found one who sang so melodiously, he pushed
through the thicket. Soon he discovered, stretched at full length
q^Ti the ground, a man, covered from head to foot with a most
loathsome leprosy, and so eaten up with sores that the flesh was
falling piecemeal from his bones. He shrunk from the sight, as
much from wonder as from disgust. On recovering himself, how-
ever, he inquired whence came that full and pleasing voice which
he had heard in those wilds. The leper answered : " The voice
that you have heard is mine." — "But," rejoined the soldier, "how
is it possible that you can rejoice amid these cruel sufferings?"
" Between me and God," replied the leper, " there is but a mud-
wall, which is this rotten carcass of mine. Seeing it fall to pieces,
I rejoice, I am glad, and shout for joy, knowing that I shall soon
go to be united with Him in everlasting happiness." t Thus does
* Ibi nostra fixa sint corda, ubi vera sunt gaudia.
f Spec. Exempl. — Dist. 9, Exernpl. 138.
OTHER MOTIVES FOR PATIENCE. 267
the thought of eternal bliss not only render bearable, but even
make sweet all the pains and all the evils of our present wretched
life.
359. But, waiving all this, even if God had not awarded us so
great a recompense for our sufferings, we ought to find a sufficient
motive for bearing them patiently, in the unavoidable necessity in
which we find ourselves to suffer, so long as we dwell in this vale
of tears. Is it not better to endure quietly than to fume and fret
against evil we can in nowise escape ? " Remember," says St
Cyprian, " that the first thing we do in coming into this world is
to wail and cry. Before we know how to do anything else, we
already know how to weep. This is an impulse and a teaching
of nature which moves us to mourn at the very moment of our
birth, and gives us to understand that by entering into this world
we plunge into an ocean of misery." * Wherefore we are not to
marvel if none in this world are exempt from tribulation ; for, as
they who navigate the same sea, be they of high rank or low, be
-they rich or poor, are all alike liable to the tossing and fury of the
waves; so too, they who live in this sea of mishaps, are alike sub-
ject to the alternations of good and evil fortune, of prosperity and
adversity. Rachel is gifted with beauty, but she is barren. Lia
has the advantage of fecundity, but is not favoured with beauty.
Augustus is all-powerful, but he has no heir. Tiberius is feared,
but he can call no man his friend. You are of noble birth, but
you are not rich. You have ample means, but you are not of
noble blood. You have plenty and to spare, but health to enjoy
it fails you. You have health, but, being poor, you have to suffer
want. Within doors all is quiet, but without there is an enemy
of yours, who dogs your footsteps and keeps you ever on the
watch. You have no enemy outside ; but at home som^e cross-
grained relative, some scapegrace of a son, or nephew, never
leaves you in peace. In a word, as every corn-seed has its
worm, every tree its canker, so no man in this world but has
some trials. Nay more, as St Augustine observes, " The very
* Unusquisque nostrum, cum nascitur, et hospitio hujus muiidi excipitur,
initium sumit a lacrymis, et quamvis adhuc omnium ignarus, nihil aliud novit
in ilia ipsa prima nativitate, quam flere.
268 GUIDE TO THE SPIRITUAL LIFE.
Son of God, Who was without sin, did not Hve free from the
scourge." *
360. Nor does it avail you to say, I am a prince, a king, a
monarch ; for the highest personages sail on this stormy sea in
the same ship with ourselves ; they, too, are exposed to the blasts
of contrary winds, they are subject to the same perils, are involved
in the same storms : like us, they are liable to treasons, hatred,
detraction, loss of property, infirmity, sorrows, disappointment,
sufferings and death; only their cares are more weighty, their
reverses greater, their anguish more poignant. For the happiness
of this life consists not in exemption from trouble — this is impos-
sible— but in bearing the mishaps that befall us with a calm and .
patient soul. And the hardship of our lot consists not so much in
the evils that are without, as in the hurt we take from our own im-
patience ; from the sadness, the trouble, the disquiet, the bitterness
of soul which come of not submitting willingly to the mischances
that befall us. Take away the agitation we cause to ourselves,
and tribulation will be a thorn that pricks yet wounds not, a
sword that strikes but inflicts no deep injury. Thus too, if we
wish to be content here below, and happy in the world to come,
let us make a virtue of necessity, and, as we cannot escape trials,
let us accept them with a good heart, for the motives explained
above.
CHAPTER V.
EXAMPLES OF ILLUSTRIOUS MEN TO ANIMATE US TO PATIENCE.
361. Reasons move us to the practice of virtue, and example con-
strains us to embrace it.f Nor is this power of example exerted
only in the case of rude and uncultivated men ; it is no less effi-
cacious with those who are gifted with knowledge and discretion.
* Etiam unicus, qui fiiit sine peccato, non tamen sine flagello. In Ps, xxxj.
Enarr. 2.
+ Verba movent, exempla trahunt. ' -
EXAMPLE OF PATIENCE. 269
1 In the case of St Augustine, while yet the slave of incontinence,
how powerful was the example of so many youths and maidens
who found no difficulty in foregoing those pleasures which he
deemed it such a hardship to renounce. But he shall speak for
himself— "There appeared to me'^the chaste dignity of Continence,
serene, yet not relaxedly gay, honestly alluring me to come, and
doubt not ; and stretching forth, to receive and embrace me, her
holy hands full of multitudes of good examples. There were so
many young men and maidens there, a multitude of youth and
every age, grave widows and aged virgins; and Continence her-
self with all, not barren, but a fruitful mother of children of joys,
by Thee, her Husband, O Lord. And she smiled on me with a
persuasive mockery, as would she say, Canst not thou do what these
youths, what these maidens can ? or can they either, in themselves,
and not rather in the Lord their God ? " * The example of so
many made such an impression on the heart of Augustine, that, a
mighty storm of tears arising in his heart, he was forced to leave
his friend Alypius, who was by his side, to give free vent to his
agitation. Then it was that God, seeing him so well-disposec3,
by a voice from Heaven, gave the last assault whereby He took
possession of that noble soul, and conquered this great hero for
Holy Church.
362. Now, I will employ the same means with my reader— I
will set forth to him instances of heroic Patience under every
tribulation, fully hoping that the argument which triumphed so
completely over the heart of Augustine— Canst thou not do what
these young men and maidens have done ?— will be no less suc-
cessful with him who may chance to read this. To begin, then.
What is this trial of yours, which overwhelms you and makes you
lose Patience ? Is it some temporal loss that has befallen you by
chance, or, what is worse, by the treachery and malice of another ?
I can bring forward St Remigius, who may console by a wondrous
* Casta dignitas continentice serena, et non dissolute hilaris, honeste blan-
diens ut venirem, neque dubitarem. Ibi tot pueri, et puellce ; ibi juventus
multa, et omnis jetas, et graves viduas, et virgines anus. Et irridebat me
irnsione exhortatoria, quasi diceret : Tu non poteris quod isti, et istce ? Conf.
lib. viij., cap. 11. '
270 GUIDE TO THE SPIRITUAL LIFE.
instance of Patience which he showed in the hke circumstances.
He had stored up a large quantity of grain as a provision for the
scarcity which he foresaw was imminent. Evil-minded persons,
out of envy for the good of their neighbours, set fire to his gran-
aries. The Saint, as soon as he heard the distressing news,
mounted his horse, and hastened to put out the fire and prevent a
public calamity. But, seeing that the flames had enveloped every-
thing, and that it was impossible to check their progress, he
calmly got off his horse, and, warming himself at the conflagration,
observed, with great calmness of countenance and heart : " A fire
is always pleasant." * Again, we have St Bernard, Avho showed
no less greatness of soul in a like misadventure. The Saint was
robbed by brigands of two hundred pounds of silver, which had
been given to him for the building of one of his monasteries. At
the news of a loss so great and so prejudicial to his Order, he was
in nowise disturbed ; nor did he show any emotion, but calmly
observed : " Thank God for having lightened me of so great a
load." We have also Libertinus, Abbot of the monastery at
Fondi, who was robbed by the Goths of the horse which he was
riding, and violently dragged off" his saddle ; yet, as St Gregory
bears record, he was not grieved at this loss, but, with the greatest
equanimity, presented the robbers with the whip with which he
guided the beast of which he had been' so rudely deprived.f
Have you not reason, then, to behave, if not with the like Patience,
at least without positive impatience, in the temporal losses and
mischances that may befall you ?
363. But if the losses you have to bear are of greater import-
ance, such as ill success in a law-suit in which much was at stake,
or the failure of business, or the diminution of your income, or
even the wholesale ruin of your family, you may at once receive
consolation and instruction from the case of Job; for when he was
stripped of lands, houses, flocks, and herds, revenues, and slaves,
he neither grieved nor despaired, but, prostrate on the ground,
* Semper bonus est focus. Surlus apud AureoL, cap. 7.
t Qui jumenti perditi damnum libenter ferens, etiam flagellum quod tenebat
diripientibus obtulit, dicens : Tollite, ut liabeatis qualiter hoc jumentum minare
valeatis. Dial., lib. i, cap. 2.
EX A MPL E OF PA TIENCE. 2 7 1
adored the counsels of Divine Providence, saying : Naked came I
out of my mother's womb, and naked shall I return thither; the Lord
gave arid the Lord hath taken away; blessed be the name of the
Lord. * And, having spoken thus, he was no less content amid
his great trials than he had been in his by-gone prosperity. You
have, moreover, an encouragement in the holy king Ezechias,
who, on hearing of the loss of all his treasures, and of the plunder
of his palace, foretold to him by the prophet Isaias, in punishment
of his having vainly paraded them before the ambassadors of the
king of Babylon, did not grieve, nor lose his peace of mind, but,
submitting to the most righteous decrees of divine justice, calmly
replied : Good is the word of the Lord which thou hast spoken.\
Take heart by the example of the high-priest Eli, who, on receiv-
ing from God, by the mouth of Samuel, notice of the loss of the
priesthood, and of the ruin of his house, yielded not to excess of
grief, but, conforming at once to the divine will, said : // is the
Lord; let LLim do what seemcth to Hivi good.X And under the new
law we are encouraged by the example of a St Eustace, an officer
in Trajan's army, who, from being the leader of squadrons, was
reduced to plough the fields and water the soil with the sweat of
his brow; yet was no less cheerful under his extreme poverty than
he had been in the days of his military command.§ Further, we
have St Frances of Rome, who, on beholding the ruin of her house
through the confiscation of her goods and the loss of all her means,
instead of desponding, as others would have done, continued to
repeat with admirable calm the words of ] oh— The Lord has given,
the Lord has taken away.\\ Such was the Patience wherewith'these
great souls, even when sunk in the depths of destitution, bore with
the loss of their fortune. W/iy, then, canst thou not do zvhat these
young men and maidens have done .?
364. But if the trial which agitates your heart, and rends it so
* Corruens in terram adoravit, et dixit : Nudus egressus sum de utero ma-
tris meae, et nudus revertar illuc. Dominus dedit, Dominus abstulit : sicut
Domino placuit, ita factum est : sit nomen Domini benedictum. Job i. 21.
+ Bonus sermo Domini, quem locutus es. IV. Reg. xx. 19.
X Dominus est: quod bonum est in oculis suis, faciat. I. Reg. iij. 18.
§ Surius ; Novemb. 2.
II Vita S. Franc. Rom.
272 GUIDE TO THE SPIRITUAL LIFE.
that it cannot be comforted: if the loss be of honour; if your
enemies have tarnished your good name by grievous detraction,
or false charges and slanders ; — how many cases will you not find
in sacred history to comfort you, whose examples may help to
banish all sorrow and grief from your heart? You may take com-
fort by St John Chrysostom, who, in a Council held at Chalcedon,
was accused of being a lover of women, lecherous and unchaste,
a seducer of the people, a usurper of Bishoprics belonging to
others; was denounced for wasting the revenues of the Church, for
blaspheming the name of Christ, and was even compared to the
traitor Judas, and stigmatised as unworthy of being accounted as
a Catholic Bishop. Yet he bore all this with a patient and imper-
turbable mind. You may be comforted by an Athanasius, who
was held up as an adulterer, a murderer, a magician ; and whose
life was sought by his enemies, with implacable hate, for the space
of many years. You may be consoled by St Cyril of Alexandria,
condemned as a heretic by a Council of forty Bishops, and'
deposed ; by a St Basil, accused of heresy at the bar of Pope
Damasus, by whom he was for some time even judged unworthy
of a letter. All these, I say, may comfort you by their heroic
patience, and by their calm manner of bearing the unjust and base
slanders with which jealous rivals and gainsayers tarnished their
fair fame ; and you may learn from them how to behave yourself
in the like circumstances.
365. If all this suffice not to pacify your heart, so grievously
wounded by the loss of that honour which you so justly prize, I
will adduce another example of heroic Patience in bearing with
an atrocious slander invented by fiendish malice. A Monk, as
Cassian relates,* being envious of the sanctity of Paphnutius,
devised a scheme for dimming its brightness, by the most wicked
plot that could enter into the mind of man. He secretly hid one
of his books in the cell of Paphnutius ; and the next time the \
monks met together in church, made complaint, in the presence
of all the community, of the loss of his book, and demanded that
all the cells might be forthwith searched for the discovery of the
thief. The monks were astonished that one of their number <
* Collat. xviij. 15.
EXAMPLE OF PATIENCE. 273
should be found capable of so grievous a sin, and they forthwith
' deputed some of the most ancient and accredited of their body
I who, on making a diligent search in all the cells, found the book
: where the treacherous slanderer had put it; namely, in the cell of
' Paphnutms. On their return to the church, where the brethren
' awaited them, they branded the guileless youth as a thief, showing
the stolen article which had been found in his cell. Paphnutius
conscious of his innocence, deliberated a while, quite beside him-
. self with astonishment, and then determined not to make any
excuse, but, falling prostrate, he confessed himself to be the cul
pnt, and asked to be admitted to penance. He was rebuked
with all the severity called for by a fault so unusual among these
■ Religious, was banished for a fortnight from all intercourse with
the other monks, and condemned to lie prostrate at the thresh
old of the church, and to ask all who entered to grant him par-
don for his supposed crime. But God, Who always undertakes
the defence of the innocent, allowed that, in punishment of this
dastardly sm, the slanderer should be possessed by the devil- and
thus he was compelled to retract his calumny, and to lay bare the
whole of his fraudulent scheme against the innocent Paphnutius
Thus did the saintly youth regain, by his heroic patience the
good name that had been so foully aspersed, and earn immense
merit with God, Who must have been singularly pleased at such
great patience.
366. But as the wounds inflicted on one's character are invari-
ably deep, and frequently turn out almost incurable, I will add
another instance of Patience under outrage and disgrace, which
must be called, not heroic only, but astounding. It is related by
St Peter Damian.* St Romuald, when he had already passed his
hundreth year, was accused by a faithless and wicked disciple, of
a sm of so grievous a character that it may not even be named
Now, although under the circumstances the Saint could not pos-
sibly have committed the crime, still the slander gained credit so
that all the monks began to be indignant, and to rise up against
him. Some exclaimed that the filthy old wretch ought to be
lianged, others that his cell should be set on fire. All agreed
In Vita S. Romuald., cap. 4.0.
VOL. III. > ^ ^^
274 GUIDE TO THE SPIRITUAL LIFE.
that he deserved death. Meanwhile the holy Abbot bore all with
Patience, and with peace of soul put up with the disgrace and
ignominy of so abominable a charge. But what placed the hero-
ism of his forbearance in greater relief is, that, having been fore-
warned by a revelation from above of the storm about to burst
upon him, he came purposely to the solitude where all this was
to happen, in order to drink the bitter cup of shame which God
had prepared for him.* Hence we may learn that no far-sighted-
ness of prudence, no eminence in learning, no height of perfection
or sublimity of holiness, is exempt from attacks and false charges,
and from calumnies the most envenomed. Now, if men so
highly endowed underwent such disgrace with the greatest equa-
nimity, cannot you, who rank beneath them, put up patiently with
the far slighter injuries done to your honour ?
367. But if the trouble which has so disturbed you be aggra-
vated by some personal insult or outrage, even in this case there
are not wanting countless illustrious examples to encourage you
to bear patiently with the like insults. In the Second Book of
Kings you will find David assaulted with stones, which one of
his meanest subjects cast at him in handfuls ; and yet he not only
kept his temper under so grievous an insult, but stayed the hand
of Abisai, who would have avenged so gross an outrage in the
blood of its perpetrator.! You will meet with a St Bernard, who,
being struck on the face by a priest whom, on good grounds, he had
refused to admit into his monastery, far from evincing emotion at
so unjust and shameful a blow, restrained the indignation of his i
monks, who were about to resent the insult put upon their saintly I
Abbot. J You will find, in the Dialogues of St Gregory,§ that a
Monk called Libertinus, being immoderately beaten by his Abbot, >
and then struck on the head and face with a footstool, withdrew
* Sed credendum est procul dubio ad augendum viri sancti meritum hoc
tam grandis adversitatis coelitus accidisse flagellum. Nam et ipse asserebat, 1
hoc in eremo, unde nuper abscesserat, agnovisse, et ad hoc dehonestatis im- 1
petum subeundum alacriter devenisse.
+ Dimitte eum, ut maledicat : Dominus enim prsscepit ei, ut malediceret I
EVavid.
X Lib. iij., cap. 6.
§ Lib. i., cap. 2. ,,
EXAMPLE OF PATIENCE. 275
to his cell witliout uttering a word, or showing the least resent-
ment or impatience ; and so far was he from complaining of this
cruel treatment, that when asked how his face came to be swollen
and his eyes blackened, he concealed the real cause by saying
that he had struck against a stool. Well might St Gregory say
that he admired far more the Patience of this sei'vant'of God
than the miracles it was hereafter given him to work.* You will
find, in the life of St Romuald, that, being struck with a stick on
the left side of his head by Severus, his ghostly father, he never
uttered a complaint or showed any trouble. On one occasion
only, when compelled by necessity, did he gently beg him to
strike him on the right side, as the frequent blows he had re-
ceived on the left ear had rendered him deaf on that side. St
Peter Damian concludes that the same Severus was seized with
admiration at this great Patience, and kept his severity within
bounds.t And many others you will meet with who have borne
bravely and calmly the outrage of a blow, and who may recall
to you the argument that had such avail with St Augustine:
Why canst thou not dj tvhat these men and women did with the help
of God ?X
368. Another trial from which few are exempt, and which puts
our Patience to the severest test, is that of illness, especially when
long and severe, through acute pains in the head, in the teeth, in
the nerves, or arising from the gravel, the stone, the colic, and
such like. In order that Patience may not succumb in such
cases under the sufferings and incommodities of the illness, figure
to yourself Job covered with sores from head to foot, scraping
off with a potsherd the matter oozing from his ulcers, but yet as
full of joy and happiness as if, instead of sitting on a dunghill,
he were lying on a feather-bed. Or again, call to mind the
picture St Jerome has given us of St Paula in her illness, who,
though pierced by acute pains, was as cheerful in her looks and
joyous in her words as though Heaven were laid open before her,
* Ego virtutem patientise sancti patris, signis et miraculis majorem credo.
t Tunc illam tantam ejus patientiam admiratus, indiscretse severitatis tem-
peravit disciplinam. In Vita S. Romuald., cap. 4.
X Cur tu non poteris quod isti ?
276 GUIDE TO THE SPIRITUAL LIFE.
and she were gazing on the glory of that blessed country.* Think
of St Romula, as described by St Gregory. Stricken with a cruel
palsy, and deprived of the use of all her limbs, she lay motionless
on her bed for many years together ; yet not even once, though
crushed under the burden of so grievous an infliction, did she
betray a single mark of impatience, but rather showed herself as
active in the practice of every virtue as she was helpless in her
bodily limbs. t
369. Above all, figure to yourself St Lidwina, covered from
head to foot with most painful ulcers, with her flesh all rotting
and falling off, she herself being left to lie, not on a soft bed, but
on a rough board, and stretched there for eight and thirty whole
years, ever equal to herself; without meanings, sighs, tears, or
complaints ; with heavenly calm on her brow, and a paradise of
contentment in her heart.^ Can there be found a more striking
example of Patience in infirmity? But, may I ask, were these
and other servants of God insensible to the pricks of pain ?
Was their flesh of brass, or were their limbs of granite ? Surely
not, since they were fashioned of the same frail clay as we, and
were even of a less robust and more delicate constitution. If,
then, they bore so cheerfully such painful diseases, can we not
suffer, at least with Patience, ailments much less grievous ?
370. If the trial that robs you of your peace be the death of a
beloved child, or of some other one near and dear to you, I need
not take you to the school of the Saints to learn the Patience
necessary under such losses, for profane history abounds with
illustrious instances, which may not only instruct, but may well
put us to the blush. I will content myself with mentioning those
which St Jerome has recorded. The answer of Anaxagoras and
of Telamon, who, being told of the death of their sons, replied :
* Inter doloris aculeos, quos niira patientia sustinebat, quasi apertos sibi
coelo aspiceret loquebatur : Quis dabit mihi peunas sicut cohivibce, et volabo,
et reqidescam. In Epitaph. Paulse, ad Eustoch.
+ Nee tamen hsec eadem ejus mentem ad impatientiam flagella perduxe-
rant : nam ipsa ei detrimenta membrorum facta fuerunt incrementa virtutum.
Dial., lib. iv., cap. 15.
X In Vita S. Liduinee. Apud Surium.
EXAMPLE OF PA TIENCE. 277
" I knew I had begotten a mortal man," — is ever worthy of praise.
Plato, Diogenes, Clitomachus, Carneades, Possidonius, set forth
to us the example of others remarkable for their fortitude under
such trials ; but especially Pericles, and Xenophon the disciple of
Socrates : the former of whom, soon after the loss of his two sons,
harangued the people with a crown on his head ; the latter, hear-
ing the news of his son's death while offering a sacrifice, took off
his crown, but on receiving the further intelligence that he had
fallen m battle, put it on again, as if he made no account of his
death. Lucius Paulus, in the seven days' interval between the
funerals of his two sons, entered Rome in triumph. I pass by
Maximus, Cato, Gallus, Piso, Brutus, Scaevola, Scaurus, Martius,
Crassus, Marcellus, and Aufidms ; whose fortitude under bereave-
ment in no wise yields to that which they displayed in the field.*
371. Now, I must say, that if these men, who, being deprived
of the light of faith, had no knowledge or hope of the blissful
state which follows upon this present life— that never-ending,
boundless, unspeakable happiness after which we yearn with all
our desires— I must say, I repeat, that if they could behave with
such calm at the death of th.eir sons and nearest kindred, what
ought to be our conduct at the death of kinsfolk, when we may
hope that they have passed from a miserable to a blessed life,
from a transient to an everlasting, immortal, life ? How, may I
ask, should we not exert control over our feelings, — we who hope
to see them again one day in glory, and to live with them in
never-ending happiness ?
372. This very motive is urged by St Gregory the Seventh, in
* Ubi Anaxagora?, ac Telamonis semper laudata sententia : Sciebam me
genuisse mortalem : (ita responderunt audita morte filii). Plato, Diogenes,
Clitomachus, Carneades, , Possidonius, proponunt innumerabiles viros, at
maxime Periclem, et Xenophontem Socraticum : quorum alter, amissis duobus
filiis, coronatus in condone disseruit ; alter cum sacrificans filium audisset
occisum, deposuisse coronam dicitur, et eamdem capiti reposuisse, postquam
in acie dimicantem reperit concidisse. . . . L. Paulus septem diebus, inter
duorum exequias filiorum triumphans urbem ingressus est. Prsetermitto Maxi-
mos, Catones, Gallos, Pisones, Brutos, ScKvolas, Scauros, Martios, Crassos,
Marcellos, atque Aufidios : quorum non minor in luctu, quam in bello virtus
fuit, et quorum orbitates in consolationis libro Tullius explicavit, ne videar
potius aliena, quam nostra qupesisse. Epist. ad Heliod.
278 GUIDE TO THE SPIRITUAL LIFE.
the rebuke which, m order to encourage him to Patience, he
addressed to Bishop Aragius, who was overwhelmed with grief at
the loss of his relatives : "Cease, I beseech you," writes the holy
Pontiff, " cease to mourn and grieve ; for it is unseemly to be
overwhelmed with excessive sorrow at the loss of those who, it
may be hoped, have by dying attained their true life. We who
know, believe, and preach these things, ought not to grieve over-
much for those who depart hence ; lest that which in others is
set down to affection be rather imputed to us as a fault. It is a
kind of despair to be overcome by grief and in contradiction to
what we preach to others : — so much the more as the Apostle says,
/ would not have you ignorant, brethren, concerning them that are
asleep, that ye sorroiv not, even as others who have no hope." '"' These
reflections are very well suited to call up Patience in the heart
that is weighed down by sorrow for the death of friends.
373, Lastly, if the trial that afflicts you be of a spiritual nature,
such as frequently befalls those who are earnest in prayer and
striving to advance in Christian perfection, you will meet as many
examples to encourage you to Patience under this anguish of the
soul, as the Catholic Church has enrolled Saints in the catalogue
of her heroes. Are you, peradventure, troubled with dryness in
prayer? Are you callous and insensible to every supernatural
truth ? St Teresa suffered more than you ; for during eighteen
years she lived plunged in a distressing desolation: yet she b.ore
it with calm, and never gave up her accustomed devotions. Are
you troubled by temptations of the flesh ? Far worse than you
was the Apostle of the Nations molested, for he had an angel of
Satan ever at his side to buffet him, and to annoy him with these
abominations; yet he never lost his peace of mind, after he had
been taught by God that virtue can contract no stain from these
* Hortor, quiesce dolere, desine tristis esse. Nam indecens est de illis
tsedio afflictionis adduci, quos credendum est ad veram vitam moriendo per-
venisse. Nos qui novimus, qui credimus, qui docemus, contristari nimium
de obeuntibus non debemus, ne quod apud alios pietatis speciem tenet, hoc
magis nobis culpa sit. Nam diffidentiae quodammodo genus est contra hoc
quod quisque prsedicat, torqueri moestitia, dicente Apostolo : Nolumus autem
vos ignorare, fratres, de dormientibus, ut non contristemini sicut et costeri,
qui spem non habent. Epist. iij.
EXAMPLE OF PATIENCE. 279
filthy suggestions, when they are suffered against our will ; but, on
the contrary, receives an increase of perfection and brightness. You
may, perchance, be tortured by suggestions of diffidence, despair,
blasphemy, impiety, and the Hke horrible enormities. But far be-
yond yours was the trial of that Seraph of Mount Carmel, St Mary
Magdalen de' Pazzi, who, cast by the divine love into a den of
infernal hons, to test her constancy, courageously underwent for
several years the most frightful temptations. Wherefore should
you not then bear with Patience spiritual trials which persons far
more advanced than you have borne with such resignation ?
374. I know that you will reply, as an excuse for your want of
Patience, that these Saints and others quoted in the present
Chapter were sustained by an extraordinary grace of God, which
strengthened them. What marvel then, you will say, that they
bore with such ease the heavy crosses laid upon them ? This is
not to be expected of us, who are frail, and undeserving of such
mighty help at the hands of the Divine bounty. Now, it is pre-
cisely this objection which is met by St Augustine, and which
served the most to confirm him in his resolve to be chaste :
" How now ! canst thou not do what others like unto thee have
done ? Thinkest thou they have been able to do it of their own
strength, and not rather with the help of God ? God is He who
gave them their might and power. If thou thinkest to rest upon
thyself, thou wilt surely not stand on thy feet. Cast thyself into
the arms of God : He will surely not draw back that thou mayest
fall. Cast thyself in all trust on His bosom : He will receive thee
and heal thee from all thine infirmities."* Words which, adapted
to our present purpose, mean that the Saints have shown so heroic
a Patience under trial by the help of God, which He is quite
ready to afford us, if we pray without ceasing, — if, abandoning
all self-trust, we cast ourselves in fullest confidence into His
almighty arms.
Tu non poteris quod isti, et istse ? An vero isti, et istee in se ipsis, pos-
sunt, ac non in Domino Deo suo ? Dominus eorum id dedit eis. Quid in
te stas, et non istas ? Projice te in eum : Noli metuere, non se subtrahet, ut
cadas. Projice te securus, excipiet te, et sanabit te. Conf., lib. viij. cap. 11.
28o GUIDE TO THE SPIRITUAL LIFE.
CHAPTER VI.
THE THREE DEGREES OF THE PERFECTION ATTAINABLE IN THE
VIRTUE OF PATIENCE.
375. The first degree of Patience is to check grief, so as not to
allow it to become extreme ; when adversity befalls us, not to
burst forth into outward tokens of impatience ; not to break out
into lamentations, murmurings, complaints ; also, as far as is pos-
sible, not to betray our trouble in the countenance, or in the
motion of our limbs : and this for a twofold reason. First, Because '
the fact of not allowing our feelings to vent the bitterness in which
they are steeped, reduces them insensibly to a state of calm; just
as to stop the vent of a fire which was burning in an enclosed
space soon extinguishes it. Secondly, Because nothing is more
edifying to our neighbours than to see us calm in the midst of
tribulations. Cassiodorus * relates that Abbot Paul, once dining
with a multitude of monks, wished to put to a singular test the
Patience of one of his novices, and to give a specimen of it to
this holy assembly. For this purpose, he took occasion of his
having forgotten to hand in at the proper time some dish or other,
for which he gave him so loud a box on the ear that those who
had not seen the motion of his hand were made sensible of it by
the sound of the blow. The patient youth, at so severe and
shameful a stroke, uttered not a syllable, nor did he murmur
within himself, neither was his countenance clouded; he did not
out of sadness cast down his eyes, nor did he even change colour.
The whole of the religious assembly were most edified at what
they saw, they were wonderstruck, and spread the report through- ■
out all the Monasteries of Egypt. So great is the edification given
to those who witness external composure under trials.
376. The second degree. After holding the outer senses in
check, so as to prevent their giving any tokens of impatience, the
spiritual man will proceed to regulate his interior, to banish all
sadness, to dispel all sorrow, all pain, all sense of annoyance, and
* Collat. xix., cap. i.
THREE DEGREES OF PATIENCE. 281
to establish his heart in a placid and serene calm. For this pur-
pose, as soon as any misfortune befalls him, he will at once betake
himself to the considerations or examples given above ; but espe-
cially to that one which has made the greatest impression upon
him, and, keeping his mind fixed thereon, he will endeavour, by
its means, to produce inward acts of Patience, until he shall have
calmed the storm which is beginning to rage within his breast.
We must suppose that the Abbot Mutius behaved in this manner,
when he was able to keep himself undisturbed amid the hard usage
inflicted, not directly upon him, but upon his son — a treatment
which was the more unbearable for a parent's heart. He had
gone to a monastery with a little child of his, being anxious to
secure eternal life for his boy, as well as for himself The monks,
sure of the innocence of the child, but desirous of putting the
father's Patience to the test, began to ill-use the tender boy in
countless ways. They sent him about dressed in rags rather than
clothes ; they covered him from head to foot with dirt and filth, in
order that he might present a pitiable spectacle to his father's eyes.
They beat him so often, and so frequently cufted him, that he was
always in tears when his father saw him. Notwithstanding all this,
says Cassian, the good man Mutius so knew how to regulate his in-
terior by motives of the love of God as to remaining imperturbable,
and, as it were, insensible to all natural feeling of resentment. *
377. We read in the life of St Lidwina,t that a woman, com-
pelled by a diabolical, rather than a human rage, entered the room
of the saintly Virgin, and began to abuse her with the most dis-
graceful reproaches and insults that could be expected from the
lips of a woman beside herself, and maddened with rage. The
Saint did not, however, show the least emotion ; but this conduct,
far from pacifying her assailant, provoked her so much that she
began to hawk and to spit in her face. Still the patient maiden was
not moved even by this disgusting outrage. On seeing this, the
infuriated woman, as if she had been the person assailed instead
Cumque taliter infans sub oculis ejus per dies singulos ageretur, pro amore
nihilominus Christi, et obedientise virtute, rigida semper, et immobilia patris
viscera permanserunt. De Inst. Renunt., lib. iv., cap. 27.
+ Surius, Part. 2, cap. i.
282 GUIDE TO THE SPIRITUAL LIFE.
of the assailant, raised a loud outcry, and set the whole neighbour-
hood in motion. But even this was unable to disquiet or to trouble
the tranquil soul of Lidwina, so that the beholders, witnessing her
extraordinary Patience, were overwhelmed with astonishm.ent.
Now, this imperturbabihty under trial is a very sublime degree
of Patience, and one which every spiritual person should strive to
attain, with God's help and by means of repeated acts of the
virtue.
378. The third degree. To undergo trial with joy and gladness.
This is the most perfect degree of Patience : not only to feel no
grief in tribulation, but to pass through it with joy and content.
And this is the degree which the Apostle of the Gentiles declares
that he had attained when he writes : / am exceeding joyful in
all our tribulation.''^ I take pleasure iti infir7nities, iii reproaches., in
necessities, in persecutions, in distresses for Chrisfs sake, t The
Royal Psalmist had ascended to the same degree ; as he himself
bears witness, saying : In the multitude of my sorrows within
me. Thy comforts delight my soul. % The Apostles, too, had also
reached this eminence, for, after undergoing affronts and outrages,
they were glad, and transported out of themselves for joy, even as
if they had received praise, applause and honours. §
379. I am well aware that this degree of Patience is difficult of
attainment to our frail nature, which shrinks from nothing so
much as from suffering. But, nevertheless, by manfully exercising
ourselves in the two lower degrees of endurance, by repeatedly
pondering the reasons developed above, which make trials as
attractive in seeming as they are in reality, we may, with the help
of divine grace, reach the third degree. What may also serve to
render our trials sweet and agreeable is the reflection, that there
can be no surer token that a soul is dear to God, and accounted
among His favoured ones, than to be much chastened in this
* Siiperabundo gaudio in omni tribulatione nosti"a. II. ad Cor. vij. 4.
■j" Placeo mihi in infirmitatibus meis, et in contumeliis, in necessitatibus, in
angustiis pro Christo. II. ad Cor. xij. 10.
% Secundum multitudinem dolorum meorum in corde meo consolationes tuse
laetificaverunt animam meam. Ps. xciij. 19.
§ Illi quidem ibant gaudentes a conspectu concilii, quoniam digni habiti
sunt pro nomine Jesu contumeliam pati. Act. v. 41.
THREE DEGREES OF PA TIENCE. 283
mortal life ; for, as the author of the Epistle to the Hebrews
says : Whom the Lord loves He chastens, and He scourges every
son who7n He receives. * And so true is this, that St Augustine
does not hesitate to assert, that one who is wholly free from trial
deserves not the name of Christian; for the Apostle expressly says
that all who tuish to live piously i?i Christ Jesus must suffer per-
secution, t
380. We may be encouraged to this love of suffering by the
example of that saintly disciple of St Dominic, whose name was
" Bona," which is interpreted " good." | This woman, who was no
less good by nature than by name, had so frightful a cancer in her
breast, that it seemed to be nothing but one large swarm of
maggots, while to her it was dearer than any ornament richly
embroidered with the most costly gems. The holy Patriarch,
after having one morning heard her Confession and given to her
Holy Communion, asked her to show him the great ulcer she had
in her breast. She complied, and St Dominic, at the sight of the
number, size, and loathsomeness of the worms that battened on
her, shrank back with horror ; yet, being none the less edified by
her heroic Patience, he begged her to give him one of the vermin
that were crawling over her bosom. She showed some unwilling-
ness to grant his request, as if the maggot had been the most
valuable thing in her possession ; but at length yielded, on the
express engagement of St Dominic that it should be restored to
her. St Dominic laid hold of it, and as he was curiously examin-
ing it, and turning it about with his finger, it all at once changed
into a bright diamond. The monks, who were standing by, amazed
at beholding this, besought their Prior to keep it as a memorial
of the prodigy. But Bona began to sob bitterly, and to entreat so
earnestly for the restoration of her treasure, that the Saint had not
the heart to retain it. The woman then took it with joy, and
placed it anew on her ulcer, where it returned forthwith to its
* Quem diligit Deus castigat, flagellat autem omnem filium, quem recipit.
Ad Hebr. xij. 6.
+ Si putas, te non habere tribulationes, nondum ccepisti esse Christianus-
Et ubi est vox apostoli : Omnes qui volunt in C/i?-isto pie vivere, persecutionem
pafienhir. In Ps. Iv.
+ S. Ant, 3 part. Chron., tit. 23, chap. 4, § 10.
284 GUIDE TO THE SPIRITUAL LIFE.
former shape, and began to feed on her as before. Behold how
saintly souls, knowing, as they do, the priceless treasure concealed
in sufferings, not only welcome trials with a tranquil mind, but
deem sorrow to be gladness ; look upon sickness as a bounteous
gift; hold sores to be jewels, and the very maggots to be precious
gems.
381. To complete the present subject, we may observe that the
Patience, of which we have hitherto been speaking, is, as we have
said, at once a potential virtue, and an integral part of the virtue
of Fortitude, since it is necessary to render the latter virtue com-
plete and entire as to its essential requisites. But there are other
virtues besides, which have also to contribute to its perfect com- ,
pleteness, and hence may claim to be styled integral parts of
Fortitude. Such, according to St Thomas, are Confidence,
Largeness of Soul, and Perseverance. By the first we do not
mean the Theological Virtue whereby we wholly rest on the
almighty power and truth of God,* but the hope and reliance
that a man may have in himself, though this must be subordinate
to God, and acknowledged as a gift from Him. So far the same
Angelic Doctor teaches. t This self-reliance renders us ready to
go forth to meet coming evil, and to drive it back. Largeness of
soul hinders us from losing heart in the performance of the task
above described ; this being a virtue which inclines to undertake
and carry through arduous and lofty enterprises with constancy.
Inasmuch as the second part — namely, the endurance of arduous
trials — is concerned. Patience and Perseverance are an integral
portion of Fortitude ; since Patience moderates our grief when
great misfortunes befall us, and renders them bearable : Persever-
ance then supports us, so that we may not weary nor lose heart
under the lengthened endurance of such evils. All this the
Apostle St Paul teaches. % For if, according to the remark of St
Thomas, Perseverance is nothing else but a constant and perpetual
* 2, 2, qu. 128, art I in corp.
t Spes, qua quis de Deo confidit, ponitur virtus theologica, ut supra habitum
est; sed per fiduciam, quae nunc punitur fortitudinis pars, homo habet spem
in se ipso, tamen sub Deo. Ibid., art. i. ad 2.
% Non defatigemini, animis vestris deficientes. Ad Heb. xij. 3.
PRACTICAL SUGGESTIONS. 285
persistence in the same tone of mind,* it follows that the Per-
severance of which we are now treating is nothing else than a
constant, unwearying endurance in bearing with evil. We may
infer from all this, that if our Fortitude be well buttressed by the
support of these four integral parts, we shall be enabled to pass
not only blamelessly, but even with heroism, through all the most
grievous trials which beset us on all sides in this vale of tears
I
CHAPTER VII.
PRACTICAL SUGGESTIONS TO DIRECTORS ON THE PRESENT
TREATISE.
382. First suggestion. If the Director wish that souls exer
cised by various trials should endure their sufferings with fitting
Patience, he must exhort them to betake themselves to prayer
and to beg unceasingly of God the gift of endurance, until
calm be restored to their souls. We have already seen that
the effect of misfortune is a certain sorrow and bitterness, which
when It first befalls, seize upon our heart; for which spiritual
ailment the Apostle St James prescribes a remedy in the words •
Is any among you afflicted! let him pray. \ God will cause all sad-
ness to vanish from our breast; will temper our grief, and assuage
our sufferings. The unfailing certainty of this remedy is grounded
01. the promise of God, recorded in the Divine Scriptures, that
He will afford help to the afflicted, provided they but have
recourse to Him in the time of trial. Call upon Me in the day of
trouble, saith the Lord, I will deliver thee, and thou shall glorify
Me.X He shall call tpon Me, and I will hearken to him; Lam
mansb.''''''''''''^ ''' '"^ '''''°''' ^'''' considerata, stabilis et perpetua per-
+ Ti-istatur aliquis vestrum ? oret.
^X Invoca me in die tribulationis : emam te, et honorificabis me. Ps. xlix.
285 GUIDE TO THE SPIRITUAL LIFE.
with him in trouble; I will deliver him, and glorify him* Then
cried they to the Lord in their trouble, and He delivered them out of
all their distresses^ Wherefore God cannot do less than bend
His ear to the afflicted when they ask Him for Patience. It may
indeed come to pass that He will not grant them deliverance
from the evils under which they groan, as such an answer to their
prayer would not be invariably expedient to His glory, or to their
welfare. But that He grant them not Patience, when they ask
for it properly, is a sheer impossibility— this being a gift which
beyond all doubt is conformable to His divine will, and to which
He is straitly pledged by His own gracious promise. By this
means, Hannah, the wife of Elkanah, obtained from God Patience
amid her grievous sorrows. She was barren, and this affliction-
was aggravated by the taunts of her rival, Phenennah, who,
instead of compassionating her trial, was constantly reproaching
her with bitter words ; so the unhappy woman, overcome by sad-
ness, neither ate nor drank, and her countenance was full of
gloom and sadness. In this bitterness of soul, she betook herself
to prayer, and heartily recommended her case to God ; for which
purpose she resorted to the holy temple. When her prayer was
ended, sorrow had vanished from her heart; her brow was no^
longer overcast, and as the inspired text says : Her countenance j
was no more sad-X What is more, she obtained the offspring!
she had so ardently desired, and became the mother of Samuel.
To this means also the chaste Susanna had recourse, when she
found herself on the point of losing both her honour and her life,
through the slanderous charge which the two lecherous elders ;
had trumped up against her. Weeping, she looked up to7i'ard\
Heaven, for her heart trusted in the Lord.% She then made thei
following prayer : Thou knoivest, O God, that they have borne false.
* Clamabit ad me, et ego exaudiam eum : cum ipso sum in tribulatione ; :
eripiam cum, et CTlorificabo eum. Ps. xc. 15.
+ Clamaverunt ad Dominum cum tribularentur, et de necessitatibus eonim
liberavit eos. Ps. cvj. 13.
t Et abiit mulier in viam suam, et comedit, vultusque illius non sunt am-
plius in diversa mutati. i Reg. j. 18.
§ Que flens, suspexit in coelum: erat enim cor ejus fiduciam habens in
Deo.
PRACTICAL SUGGESTIONS. 287
witness against me, and behold, I must die ; whereas, I never did
such things as these men have maliciously invented agai?ist me.^
And the Lord heard her voice,\ and put both her reputation and
her hfe beyond danger. This too was the means of which king
Josaphat made use, in the difficulties under which he was once
placed. Surrounded by a mighty host, and in great danger of
falling into his enemies' hands, he lifted up his eyes to God, and
besought Him for aid.| Such is the balm wherewith the Director
must assuage the sorrows of his afflicted penitents ; he must
engage them to recommend themselves frequently, and trustfully,
and with all their heart, to God ; from whom they will, in the first
place, ask for Patience, and, in the second place, deliverance
from the evils under which they suffer. If they fail to obtain this
deliverance, on account of its being inexpedient for them, they
will surely obtain the virtue of Patience, which is the most impor-
tant point. But bear in mind that to prayer must be added our
own co-operation, by applying ourselves to the consideration of
such motives as are best suited to chase away gloom, and to
tranquiUise the heart; and by making effort, with the help of
these, to bear our cross in calm and peace of mind.
383. Second suggestion. It will avail much for the attainment
of this Patience, to forecast the evils which are likely to befall us,
and to prepare ourselves generously for bearing them with forti-
tude ; otherwise, coming on us unawares, even though they be
slight, they overwhelm us with grief, and cast us down with
sorrow, without our being able to help ourselves. This is the
means employed by our Lord with His Apostles, in order to arm
them with Patience against the fearful trials which awaited them ;
He foretold to them His sorrowful departure; that the world
should rejoice, while their lot was to be weeping, sorrow, trouble,
and mourning. And at the end of His discourse, He said : These
things L have spoken to you that in Me ye might have peace. In the
* Tu scis quoniam falsum testimonium tulerunt contra me, at ecce morior,
cum nihil horum fecerim, quce isti malitiose composuerunt adversum me.
+ Exaudivit autem Dominus vocem ejus. Dan. xiij.
+ Cum ignoremus quid agere debeamus, hoc solum habemus residui, ut
oculos nostros dirigamus ad te, II. Paral. xx. J2.
288 GUIDE TO THE SPIRITUAL LIFE.
world you shall have tribulation ; but be of good cheer, I have over-
come the world* Whence, St Gregory says, that to forecast our
trials is a solid buckler, against which all the shafts of human
vicissitudes are blunted, so that they are hindered from wounding
our hearts with grief, and destroying them with the sadness so
natural to man.f Nay more; even Seneca, a heathen, attained
to the knowledge of this truth, and taught it when he said, " that
for unrefined persons evils became light through the habit of en-
durance, but to a wise man they are lightened by reflection.":}:
The Director should then instruct a penitent who is desirous of
acquiring the virtue of Patience, to foresee in his meditations all
the hard, harsh, and untoward things that may possibly befall _
him ; to muster them before the eyes of his mind ; and then, in
the light of the motives we have set forth above, to gain courage
to go to face them ; and bravely to undergo them despite the
flinching of nature. By a frequent repetition of this useful
exercise, he will come to receive with calm the crosses which
God may send him ; and will avoid being crushed and borne
down by their grievous weight.
384. Third suggestion. The Director is, however, to bear in
mind, that though a prudent forecasting of the trials which may
possibly come to our share helps very much to the acquirement of
Patience, yet to brood over them, after they have happened, may
become very prejudicial. To think of evils, the grievousness of
which we do not feel as yet, may be of great assistance in
encouraging us to endurance ; to ponder on them while we are
groaning under the burden, can only render them more grievous,
and even unbearable, and put our Patience to too strong a test.
For, in truth, the greatest evil, among all evils, is the form which
they take in the fancies of our mind. A man has been affronted;
if he begin to brood over the circumstances which aggravate the
* Hoec locutus siim vobis, ut in me pacem habeatis. In mundo pressuram
habebitis; sed confidite, ego vici mundum. Joan. xvj. 33.
+ Jacula prsevisa minus feriunt : et nos tolerabilius mundi mala suscipmus,
si contra haec per prsescientise clypeum munimur. Horn. 35 in Evang.
X Quae alii diu patiendo levia faciunt, vir sapiens levia facit diu cogitando.
Epist. 77.
PRACTICAL SUGGESTIONS. 289
insult,— the abject condition of his assailant, his own rank and
position, the dishonour, the shame, and other evil results it may
occasion,— it is certain that he will intensify his sorrow, and be
plunged into deeper melancholy; from sadness he will pass to
anger, resentment, and revenge. The same holds good of every
other kind of tribulation. On the contrary, if he turn his mind
from the subject, all bitterness will soon evaporate. Hence, it
is sound advice, for times of tribulation, to turn away the mind
from it by a certain loftiness of soul, and to think of it only so
far as is necessary for making an offering of it to God. By this
means we shall succeed in bearing adversity with a calm and
untroubled heart.
385. Fourth suggestion. The Director should, in the time of
great trial, allow his penitents a more frequent recourse to the
Sacraments ; for nothing will so effectually enable them to endure
trouble as this means; since, as holy David says, "Thou hast
prepared this Eucharistic table to strengthen me against those
who cause me tribulation." * We find in the Old Testament two
figures expressing this truth— one in Elias, the other in Daniel.
Elias was fleeing from the wicked Jezabel, who sought his life,
and, after a long journey, exhausted by weariness and fear, he lay
down under the shadow of a juniper-tree, wishing that death
would come to put an end to such dire misery; when an Angel of
the Lord, compassionating his great affliction, came to give'com-
fort to his soul and refreshment to his body, with a cake baked
on the coals, giving it to the Prophet to eat.f The mystic food
imparted such vigour to the wearied frame of Elias, and such
courage to his dejected spirits, that he was able, in the strength
of that food, to journey forty days and forty nights to the summit
of Mount Horeb. Here is a figure of the strength which we derive
from the Eucharistic Bread amid the troubles and persecutions of
this life. The same applies to that mess of bread broken up in a
bowl which Habacuc, being carried by the Angel to Babylon,
brought to Daniel in the lions' den, where he was surrounded by
* Parasti in conspectu meo mensam adversus eos qui tribulant me
Ps. xxij. 5.
+ Petivit anim^ suae, ut moreretur. III. Reg. xix. 4.
VOL. III. ^
290 GUIDE TO THE SPIRITUAL LIFE.
those fierce monsters.* Here we have another figure of the
Sacramental food, which strengthens, comforts, and gives vigour
to our Patience, amid the ills that compass us round about. And,
in fact, it was by the use of this Bread of Heaven that the early
Christians were strengthened for martyrdom, the greatest trial and
the most hazardous conflict to which the fidelity of a Christian
can be exposed. If, then, the Director would increase Patience
in persons who are tried by many and grievous tribulations, he
must allow them a more frequent use of the Sacraments, which, if
employed devoutly, cannot fail to produce within them the looked-
for result.
386. Fifth suggestion. But, above all, the Director must treat
afflicted persons with the greatest gentleness and discretion. He
must bear with their whims, compassionate their sorrow ; weep, if
he can, with those that weep ; and, in a word, practise with them
the like Patience with which he seeks to inspire them by his
advice, taking the same pity of their troubles as he would wish to
be shown to himself, were he tried in like manner. Such com-
passion, gentleness, and tender-heartedness will prove a balm for
their wounds, and an assuaging remedy for their sorrow.
ARTICLE IX.
The Virtue of Chastity.
CHAPTER L
THE ESSENCE OF THE VIRTUE OF CHASTITY. — THREE CLASSES OF
THIS VIRTUE, AND THEIR RESPECTIVE EXCELLENCIES.
387. As we said in the fourth Article, Chastity is a species of the
Cardinal Virtue of Temperance, and, according to St Thomas, it
is derived from castiga7'e, to chasten, to chastise ; for even as an
* Daniel, xiv. 32.
NATURE OF CHASTITY. 291
unruly child needs to be chastised, lest he be drawn to ruin by
foolish whims, so too does our lust, like a shameless child, stand
in need of the correction of reason, by means of some distinct
]\Ioral Virtue, lest it approach its lips to the forbidden cup of filthy
delights. Now, Chastity is this virtue ; it holds in check our
sensual appetite, and restrains it from tasting that sweet draught
which is its poison.* Hence, the holy Doctor rightly infers the
necessity of this virtue for every one : for, as a child with vicious
propensities becomes, when left to his own guidance, daily more
undisciplined j so, if we begin to indulge our appetite for pleasure,
its frenzy will get enkindled, and it will become more and more
petulant in the gratification of its cravings, f
388. Nor is this virtue opposed merely to acts of the opposite
vice, but further, to every amorous thought, every desire of such
actions, or secret pleasure in the recollection of them ; these being
a disorder of our unruly lust, which right reason must hold in check.
Hence, in treating of virginity, the Angelic Doctor lays down that
it formally consists in the inward act of the will, in the firm,
determined, and enduring resolve not to suffer anything that is
incompatible with virginal integrity; and that the integrity of the
body appertains only to the material part of this sublime virtue.
For unquestionably she would not cease in God's sight to be a
virgin, who, being violated by an overbearing force, were to dis-
avow with the will the brutal attack, and persevere in the resolu-
tion never to consent to that which, despite herself, she has been
constrained to suffer. So true is it that this virtue derives its
brightest lustre from inward acts — that is, from a strict watch kept
over the mind and heart — and that an unholy thought, or unclean
* Dicendum, quod nomen castitatis sumitur ex hoc, quod per rationem
|Concupiscentia castigatur, qu£e ad modum pueri est refrsenanda. 2, 2, Qu^st.
151, art. I.
I t Concupiscentia delectabilis maxime assimilatur puero, eo quod appetitus
idelectabilis est nobis connaturalis, et prjecipue delectabilium secundum tactum,
quae ordinantur ad conservationem naturse ; et inde est, quod si nutriatur horum
delectabilium concupiscentia per hoc, quod ei consentiatur, maxime augebitur,
sicut puer, qui su^ vokmtati relinquitur. Et sic concupiscentia horum delec-
tabilium maxime indiget castigari : et ideo circa horum concupiscentiam anto-
nomastice dicitur castitas. Ead. Quasst., art. 2.
292 GUIDE TO THE SPIRITUAL LIFE,
emotion, provided it be wilful, is enough to sully its bright-
ness.*
389. We may cite, in confirmation of what we now say, the
case of St Francis Xavier. While awaiting, at Lisbon, the ship
that was to take him to the East Indies, he awoke suddenly, and
found that he had vomited a great quantity of blood.t Father
Simon Rodriguez, who was sleeping in the same room, inquired
the cause of this copious loss of blood. The Saint parried his
questions, and refused to satisfy him just then. When at length
the day for departure had come, and the fleet was about to set sail
for the Indies, he drew him apart, and said to him in confidence,
" Friend, on this earth we shall see each other no more, as I am
now going to another world ; but, before taking leave, I will
answer the questions you have so repeatedly put to me about that
blood which one night I threw up in such abundance. Know,
then, that the cause of the attack was none other than an impure
illusion that presented itself to my fancy while asleep. I com-
bated it with such an effort that I burst a blood-vessel either in
the head or chest, and thus it happened that I was forced to
part with a torrent of blood." — But wherefore, may I ask, make
against a mere fancy a stand so violent, that a greater would not
be possible against the most hideous temptation ? The reason
is that Xavier knew right well that an unclean thought, to say
nothing of an unchaste deed, sufiiced to stain the white lily of his
Chastity. Whence we may conclude, that Chastity is a Moral
Virtue which has for its function to hold in check the desire of
any unchaste pleasure, be it inward or be it outward.
390. The Saints distinguish various species of Chastity. One
is called virginal, another conjugal, and the third the Chastity of
widows. The first belongs to those who have ever kept un-
blemished the innocence they brought with them from their
mother's womb. The second, or conjugal Chastity, is the virtue
* Dicendum, quod sicut supra dictum est, in virginitate est, sicut formale
et completivum, propositum abstinendi a delectatione venerea : quod quidem
propositum laudabile redditur ex fine, in quantum scilicet hoc fit ad vacandum
rebus divinis. Materiale autem in virginitate est integritas carnis, absque
omni experimento venerese delectationis. 2, 2, q. 152, a. 3.
t Herat. Tursel, lib. vi. de Vita S. Francisci, cap. 6,
NA TURE OF CHASTITY. 293
of those who, engaged in the marriage-state, withhold themselves
from all pleasure which their condition does not sanction. The
third is proper to such as have been married, but who, having
lost their companion, care not to seek another, but live blameless
and undefiled in their new state. To this class may be joined
such as, being neither virgins, nor married, nor widows, keep
continency by solemn promise, or at least by fixed purpose of
never marrying.
391. These several classes have each a lustre proper to itself,
whereby they deck the garden of Holy Church, according to the
remark of St Ambrose. " Here you may behold the white lilies
of virginity, which adorn it by their brightness. There, the
plants of honourable widowhood, which, though barren, are yet
comely to the eye, and embellish it with their beauty. In
another part you may see the fertile harvests which fill with
precious grain the storehouses of Holy Church ; the vineyard
where the vines, married to- the elms, produce abundant fruit for
the Saviour of mankind. Thus do all contribute by the purity
which is proper to them, to embellish and enrich this garden of
delights." '"■
392. But St Jerome goes into further detail, and assigns to
each class the excellencies which it may justly claim. Com-
menting on the Gospel parable of the sower, he gives to virginal
Chastity, and to that of widows, the preference over conjugal
Chastity, and extols above the others virginal Chastity as the
purest and most unblemished. Christ tells us that the husbandman
sowed his seed in the field, but some fell on the highway, and some
went to waste among the rocks and thorns : thus what was not
trodden underfoot by passers-by, was picked up by birds, parched
with drought, or choked by brambles and briers. But some fell
on good ground, where it yielded in one place a hundredfold, in
another sixty, and in another thirty fold. " This good ground,"
* Est ecclesiEe campus diversis fecundus copiis. Hie cernas germina virgi-
nitatis flore vernantia ; illic tamquam in campis sylvae viduitatem gravitate
pollentem ; alibi tamquam uberi fruge conjugii ecclesiae segetem replentem
mundi horrea ; ac veluti maritatse vineae fetibus toixularia Jesu Christi re-
dundantia, in quibus fidelis conjugoJis fructus exuberat. De Virg., lib. iij.
294 GUIDE TO THE SPIRITUAL LIFE.
writes the holy Doctor, " is the heart of virtuous persons, who
yield the fruit of Chastity, yet with a certain variety ; the thirty-
fold is the produce of the hearts of those chaste in marriage ; the
sixtyfold yield is that of continent and blameless widowhood ;
but the hundredfold springs from the hearts of virgins, as being of
all the purest and least defiled." *
393. St Cyprian coincides in the same view. He will have it
that to each degree of Chastity should be given its own glory, so
that the first degree is assigned to virginity, as being by far the
most excellent, the second degree assigned to the continent, and
the third to those in the married state who keep their plighted
troth to their companions, t Lastly, it is remarked by St Ambrose,
that virginal integrity is so to be praised, as not to detract from
the Chastity of widowhood ; which in its turn must be honoured,
yet not so as to deprive chaste marriage of its due ; for each of
these states, or degrees of Chastity, has its own degree, although
they are not all equal. % Every person must therefore guard with
a jealous care, as a priceless pearl, the degree of Chastity which
he possesses, lest by his heedlessness it be lost amid the filth of
sensual delights.
394. To stimulate my readers to this jealous watchfulness, I
will bring forward, not an old man bent by age, nor any man of
adult years, but a child no more than thirteen years of age, not
less charming in his outward appearance than by his virginal
purity. He was named Pelagius,§ and having been brought
before the tyrant to answer for his faith, he plainly protested
that he was a follower of the world's Redeemer. The barbarian,
no less anxious to steal from his heart the priceless gem of faith,
* Centesimum fructum virginibus, sexagesimum viduis, trigesimum casto
matrimonio deputamus. In cap. xiii. Matth.
•f* Pudicitia primum locum in virginibus tenet, secundum in continentibus,
tertium in matrimoniis. Verum omnibus gloriosa est cum gradibus suis. Nam
et matrimoniorum fidem tenere laus est inter tot corporis belia, et matrimonio
de continentia modum statuisse, majoris virtutis est, dum etiam licita rejici-
untur. De Bono Pudicitia.
X Ita igitur virginitatem prsedicamus, ut viduas non rejiciamus ; ita viduas
honoramus, ut suus honos conjugio conservetur. De Viduis.
§ Ragziel, Scriptor vitae S. Pelagii. — Baronhis, Annal. a.d. 925, n. 13.
CHASTITY THE ANGELIC VIRTUE. 295
than the treasure of Chastity, directed against this last named
virtue a formidable assault. The guileless boy turned to him
with a boldness beyond his years, saying : " Out of my sight,
thou loathsome hound ! Thinkest thou that I am effeminate
and unchaste, like thy courtiers and vassals ? " * Then, quickly
casting off with a holy indignation his outer garments, this daunt-
less athlete prepared to combat for the defence of his treasure,
resolved to part with life rather than sully his purity. The
barbarian seeing himself overcome by a mere child, handed him
over to his servants, commanding them to try his constancy by
all their allurements of delight. But finding after some time that
all their artifices had no more effect upon him than the winds
and storms have upon a rock, he gave orders that he should be
cruelly tortured with iron pincers, and then cut into pieces, slice
by slice, with sharp knives. Such was the end of this noble-
hearted child, a victim so much the more acceptable to God as
his Chastity was the more unblemished. He must have known
right well what a priceless gem is Chastity, since he would allow
no promises, no threats, no terror, no fear to rob him of it ;
courageously enduring, in its defence, grievous pains, racking
tortures, and death itself in its most frightful form.
CHAPTER II.
CHASTITY, MORE THAN OTHER MORAL VIRTUE, RENDERS US HOLY,
AND LIKENS US TO THE ANGELS.
395. The Apostle says to the Thessalonians : This is the will
of God, even your sandification.] And that there might be no
question in what the sanctification consists, after which it is
God's will that we should most earnestly strive, he sets it forth
in the most unmistakable terms, explaining at once his meaning :
* Tollere, canis. Numqnid me similem tuis effeminatum existimas ?
+ Hkc est voluntas Dei, sanctificatio vestra. I. Ad Thess. iv. 3.
296 GUIDE TO THE SPIRITUAL LIFE.
That ye abstain from fornication. That every one of you should
know hoiv to possess his vessel in sanctification and honour^ not in
the hist of concupiscence/^ But what does this mean? Are not
our souls sanctified by Patience, Religion, Justice, Humility, and
the other Moral Virtues? They are, replies Cassian, but the
Apostle would show that Chastity has a special prerogative ; he
would give us to understand that it belongs in a particular
manner to Chastity to maintain our body in honour, and our soul
in holiness ;t and a little after he again gives to this virtue the
noble title of sanctification. % In the Epistle to the Hebrews, he
repeats the same warning : Follow peace with all men, and holiness,
without which no man shall see God. § And then explaining
the nature of that holiness which purifies the eye of the mind,
and enables it to behold the Divine beauty, he tells us that it
consists in an entire freedom from fornication, and all profane
uncleanness. || Elsewhere, the same holy Apostle, exhorting the
widows to remain unwedded, and the young to preserve intact
the fair lily of their virginity, alleges as a motive what we have
been saying, and assures them that by keeping chaste, they will
attain holiness both in body and soul. IT Nor are we to wonder
* Ut abstineatis vos a fornicatione ; ut sciat iinusquisque vestrum vas suum
possidere in sanctificatione, et honore, non in passione desiderii. I. Ad Thess.
iv. 4.
"f* H(EC est, inquit Apostolus, voluntas Dei, sanctificatio vestra. Et ne forte
dubium nobis relinqueret, vel obscurum quidnam sanctificationem voluerit
appellate, utrum justitiam, an caritatem, an humilitatem, an patientiam (in
omnibus enim istis virtutibus creditur acquiri sanctificatio), infert et manifeste
designat quid proprie sanctificationem voluerit appellare. Hcec est voluntas
Dei, sanctificatio vestra, ut abstineatis vos, inquit, a fornicatione, ut sciat
unusquisque vestrtcm vas suum possidere in sanctificatione, et honore, non in
passione desiderii, sicut et gentes qure ignorant Deum. Vides quibus eam laudi-
bus prosequatur : honorem vasis, id est corporis nostri, et sanctificationem,
appellans eam. De Fornic, lib. vi., cap. 15.
% Non enim Deus vocavit nos in immunditiam, sed in sanctificationem.
Eod. cap. num. 7.
§ Pacem sectamini cum omnibus, et sanctimoniam, sine qua nemo videbit
Deum. Hebr. xii. 14.
II Ne quis fornicator, et profanus, ut Esau. Heb. xii, 14, 16.
IT Mulier innupta, et virgo cogitat quse Domini sunt, ut sit sancta corpore,
et spiritu, I. ad Corint., vii. 34.
CHASTITY THE ANGELIC VIRTUE. 297
at this, for Chastity is a virtue which preserves man from all un-
cleanness, and therefore purifies his soul, illumining, embellishing,
and making it holy.
396. And here I cannot help observing, with St John Chry-
sostom, that St Paul never speaks with such vehemence and
energy as when treating of this beautiful virtue. He makes men-
tion of it in every one of his Epistles, be they addressed to private
individuals — as those to Timothy — or to whole Churches, as
those to the Romans, Hebrews, Thessalonians, or Corinthians.*
The holy Doctor alleges, as the reason for the frequency and
earnestness of the repeated allusions to this noble virtue by the
Apostle of the Gentiles, the wide-spread ruin of souls that is
Avrought by the contrary vice, both because it keeps them im-
mersed, like unclean animals, in the filth of countless abomina-
tions, and because it is an evil so difficult to cure.f Whence it
may be inferred, that if impurity is universally the ruin of those
who are caught in its meshes, St Paul might well say that the
opposite virtue, Chastity, is the true sanctification of our souls.
397. But if Chastity be so precious a treasure of sanctity, what
wonder that, rather than lose it, St Benedict rolled naked among
brambles, and crimsoned the thorns with his blood ? that Abbot
Macarius walked barefoot amid briers, piercing with their sharp
points the soles of his feet ? that St Francis of Assisi rolled in
the snow on one of the coldest nights of winter ? that St Bernard
plunged naked into a frozen pond, and remained there benumbed
and half-dead with cold ? that a solitary of Egypt burnt all
the fingers of both hands in the flame of a lamp, enduring a ter-
* Et sane, quomodo nusquam de alia quapiam re adeo vehementer, ob-
scure, et latenter loquitur, atque de ista. Quemadmodum et alibi scribens,
dicit : Pacetn sectamini cum omnibus, et sandijicalionem, sine qtca nemo Domi-
num videbit. Et quid miraris, quod ubique discipulis de hac re scribit ? quando
et Timotheo scribens, dixerit : Te ipsutn castum custodi; et in secunda ad
Corinthios Epistola : In tmcUa tolerantia, in jejuniis^ in castitate, et piiritate j
et in multis locis hoc invenire licet, et in ea quce ad Romanos est, et passim
in omnibus ubique Epistolis.
f Revera namque, quosvis hoc malum corrumpit ac perdit. Et quemad-
modum porcus in cseno volutatus, quocumque ingressus fuerit, omnia foetore
replet, ac sensus graveolenti fcetore imbuit ; ita et scortatio malum est, quod
difficile abluitur. Homil, 5, in i Thessal,
298 GUIDE TO THE SPIRITUAL LIFE.
rible and prolonged torture ? that the undaunted Martinianus
stood barefooted in the midst of burning embers, and bravely-
endured that agony ? — what wonder, I ask, that these and so
many other dauntless heroes so cruelly tormented their flesh for
the preservation of this treasure, which enriches with holiness
those who possess it, when we behold worldlings daily brave dis-
aster, and death itself, in order to acquire frail and perishable
riches ?
398. But I must own that I am most impressed by the heroic
resolve of a young girl of twelve years of age in defence of her
virginal purity.'" She was a native of Alexandria, and was pur-
sued by the amorous looks, smiles, and enticements of a dissolute '
youth. The more the innocent maiden avoided him, the more
did he seek her company 3 the more she repelled him, the more
did he pay court to hen Being anxious, however, not to be
robbed of the priceless gem of her virginity, she took the most
extraordinary step that can be imagined. She v/ent and hid her-
self in an old tomb, and there concealed for twelve years those
charms that had kindled the love of the shameless youth — receiv-
ing through a small hole, from the hands of some of her friends,
the food necessary to support life. Being questioned by some
one in her confidence why she thus buried herself alive, she made
answer : " In order to put the priceless treasure of my purity out
of danger." Just as a miser, who, seeing some one going round
his house on the watch for his store, places it in safety by hiding
it in the earth, this heroic girl went and buried herself alive, to
secure the peerless treasure of her virginity against the designs of
that deceitful youth.
399. But Palladius, reported by Baronius, makes mention of a
yet more wondrous act of heroism, which was performed in the
same city of Alexandria, by a most pure-hearted maiden called
Potamenia, to the amazement of the whole city.f This girl,
gifted outwardly with the most ravishing charms, and in her soul
with an angelic purity, was bought by an idolater, who, like a
cruel bird of prey, began to lay snares for the virginal innocence
* Egnat., lib. v. cap. 7. Fulg., lib. iv. cap. 5.
+ Pallad. in Laus. Hist., cap. I. Apud Baron., torn, iii., A.D. 310.
CHASTITY THE ANGELIC VIRTUE. 299
of this guileless dove. But as he soon discovered that all his
malicious artifices availed not to lure her into his clutches, he
took the most barbarous resolution that his blind passion could
have inspired. He accused her to the idolatrous Prefect as a
Christian, and as one contumacious to the Emperor, and a de-
spiser of the gods — promising him, at the same time, a large sum
of money if he could persuade the virtuous girl to yield to his
guilty desires ; but if she stood firm, he was to put her to death
amid countless tortures, so that his shameful attempt might be
buried with her in everlasting oblivion. The maiden was then
brought before the unrighteous judge, was tried with fair pro-
mises, tried with threats, and tried with torments ; but all failed
to conquer the virginal heart of this brave girl. Then the judge
had a great fire lighted under a caldron full of pitch, and while
it was boihng, he said to her, " Prepare either to obey the com-
mands of your master, or to be thrown into this boiling caldron."
The dauntless maid replied : " Far be it from me to obey the
orders of a judge, who, instead of punishing crime, commands
it." The judge, foaming with rage at seeing himself thus set at
naught by a girl, ordered her forthwith to be stripped, and cast
into the boiling caldron. Nothing scared at this order, the
saintly girl said to him : " I will go into it, but I crave one
favour, for the love you bear your Emperor and the loyalty you
profess to him ; do not plunge me in all at once, but slowly and
by degrees, that I may savour the sweetness of the torments that
I undergo for the sake of mine honour, and that you may behold
how great is the patience my dear Lord bestows upon such as
keep themselves pure and undefiled."* At these words she was
let down into the caldron ; but the boiling pitch lost all its heat
at the contact of her virginal flesh, nor had it power to hurt those
limbs that had never been defiled with the flames of impurity.
Thus did Potamenia escape safe and sound out of the burning, to
be a living trophy of the defeat which her undaunted constancy
* Per caput, inquit, imperatoris tui, quod tu vereris, obtestor, ut si apud
te statutum est, his me tormentis necare, non simul totam, sed paullatim me
in ferventem mitti jubeas picem, ut possis videre, quantam mihi dedit ignotus
tibi patientiam Christus.
300 GUIDE TO THE SPIRITUAL LIFE.
had inflicted on lecheiy. Let us learn from this spotless and
courageous virgin the esteem we should have of the treasure of
holiness, which, as the Apostle teaches, is contained in Chastity ;
and let us learn to be ready to undergo all things rather than to
suffer its loss, since she, in order to preserve it, was ready to lay
down her life with such courage. St Bernard was thrice tempted
in an inn by a shameless woman, and shouted at the top of his
voice, "Thieves ! thieves !" which so frightened her that she fled.
The Saint could not have chosen a fitter expression ; for, as there
is nothing which so hallows a soul and makes it valued in the
sight of God as Chastity, so no theft can be more heinous than i
to rob any one of it.
400. But we must proceed to set forth the other excellencies :
of this virtue, which has the property of rendering us equal not t
only to the Saints, but to the very Angels themselves ; as St t
Bernard remarks, and as we ourselves have elsewhere observed. ,
"What," asks the meUifluous Doctor, "can be more beautiful !
than Chastity, which renders clean one who is of his nature un- ■
clean, and transforms him, mere man as he is, into an Angel ? *
There is, indeed, a difference," he continues, " between chaste
men and the holy Angels, but it is this : in the latter, Chastity is
the happy endowment of their nature; while in man, it results
from the energy of virtue." t
401. St John Chrysostom examines more closely the reasons
why Chastity is to be held in higher esteem in man than in the
Angels. " The Angels," he says, " are not made up, as we are,
of flesh and blood ; they are incapable of marriage ; they are
not living, as we are, on this filthy earth, nor are they liable
to the upheavings of passion ; they have no need of food or
drink, which so often add fuel to the flames of lust ; their
nature is not affected by a sweet sound, a dulcet song, or a
beauteous form : they are impervious to all these allurements.
* Quid castitate decorlus, quae viundiim de immundo cojiceptum semine, de
hoste domesticum, angelum denique de homine facit?
t Differunt quidem inter se homo pudicus, at angelus ; sed felicitate, non
vivtute : sed etsi illius castitas felicior, hujus tamen fortior esse cognoscitur.
Epist. 42.
CHASTITY THE ANGELIC VIRTUE. 301
What wonder, then, that they should be chaste? But that
man, so far inferior by nature to these blessed spirits, with so
many drawbacks, should yet strive to be like unto them in purity,
this is indeed a height of virtue worthy of all admiration. And,
in plain truth, wherein did an Elias, an Eliseus, a John Baptist,
those faithful lovers of the virtue of Chastity, differ from the
Angels ? In nothing but that they were mortal by nature, while
the Angels are without a body, and immortal : in all besides they
equalled the angelic host. But this very fact, that, being beneath
the blessed spirits by their condition, they equalled them in purity,
must ever redound to their praise and glory." '^
402. The reader may now understand why certain great servants
of God feared not to disfigure their countenances in order to keep
unsullied the brightness of their virginal purity. They knew full
well that bodily charms war against the angelic beauty with which
Chastity endows the soul ; whence they shrank not from making
themselves like monsters in outward appearance, jDrovided they
could but keep like to the Angels in their soul. Such was a St
Andreysia, a maid of noble race, of the Frank nation, whose
countenance was ravishing, and conversation angelic.t Her
parents having resolved on bestowing her in marriage on a knight
of the same rank, named Ausbert, she betook herself to earnest
prayer to God that He would render her repulsive in her counte-
nance, that, being abhorred by men, she might the more easily pre-
serve all the fair lilies of her virginity. The Lord hearkened to a
* Neque nubunt angeli, neque uxorem ducunt, non etiam carne et sanguine
coagmentati sunt ; in terris prseterea non habitant ; non cupiditatum, et libi-
dinum perturbationibus sunt obnoxii : non cibi indigent, aut potiis ; non sunt
hujusmodi, ut eos dulcis sonus, aut mollis cantus, aut praeclara species possit
allicere ; nulla denique ejus generis illecebra capiuntur. At humanum genus
cum natura beatis illis mentibus inferius sit, omni vi, studioque contendit, ut
quo ad ejus fieri potest, illas assequatur. . . . Videsne virginitatis prsestantiam ;
quomodo terrarum incolas sic afficiat, ut qui corpore vestiti sunt, eos incor-
poreis mentibus exsequet ? Qua enim, quseso, re differebant ab angelis Elias,
Elisseus, Joannes, veri virginitatis amatores ? nulla, nisi quod mortal! natura
constabant. Nam cetera si quis diligenter inquirat, hi nihilominus affecti re-
perientur, quam beatas illae mentes : et idipsum, quod inferiore conditione
videntur esse, in magna est eorum laude ponendum. Lib. de Virgin,
t Vincent. Bellovac. in Spec. Hist., lib. xxiii. cap. 99.
302 GUIDE TO THE SPIRITUAL LIFE.
prayer so acceptable to Him, and she soon appeared with her face
covered with sores, and overspread with a most loathsome leprosy;
so that, having become an abomination in the sight of her earthly
spouse, she was left free to devote herself to her Heavenly Bride-
groom in the cloister. And that there might be no doubt that
this disfigurement was bestowed as a safeguard of her virginity,
God was pleased that she should recover all her former charms
as soon as she had pronounced the solemn vow of perpetual vir-
ginity. Like unto her was that most innocent youth mentioned
by St Ambrose, who, on becoming aware that he was too freely
admired by certain women, whose birth was more noble than their
manners, bravely took a razor, and began to slash his face, so as
to become hideous in the eyes of the world, but an object of
loving approval before God and His holy Angels. Such, too,
were those heroic nuns of Ptolemais, who, seeing that the city was
on the point of being stormed by the Saracens, and fearing a far
more formidable assault on their Chastity, in company with their
Abbess, cut off their noses; so that the Saracens, beholding them
all bathed in their blood, and rendered thus hideous, were horror-
stricken, and slaughtered them all as victims of Chastity.
403. Those vain women and gay youths that set such store on
the charms of the body, and care not for the supernatural loveli-
ness of their Chastity, may well blush at these examples. They
are puffed up by their good looks ; they strut about and make
parade thereof in the public ways ; they cultivate their appear-
ance with assiduous care; they seek to preserve it with cosmetics,
paints, perfumes, and powders : and yet take so little heed of the
angelic beauty of purity, that they suffer themselves to be robbed
of it by a glance, a smile, a deceitful promise, some trifling pre-
sent. Unhappy creatures ! soon will they find themselves de-
prived of the beauty both of body and soul : — of the body, which
will soon be a prey to worms ; of the soul, which they have dis-
figured by their vices.
REASON OF THIS EXCELLENCE. 303
CHAPTER III.
THE REASON WHY CHASTITY RAISES US TO HOLINESS, AND LIKENS
:' US TO THE HOLY ANGELS.
404. All our perfection and sanctity consists, as we have else-
where said, — following St Thomas, — in the union of our soul with
its last end, which is God. All the beauty of the Angels, not that
which is a gift of their nature, but the perfection of God's grace,
consists in their union with their Maker, by means of a consum-
mate Charity. Now we are disposed to this union by Charity
more than by any other Moral Virtue ; and hence it helps us,
more than any other virtue, to liken ourselves in holiness and
supernatural beauty, to the highest princes of the heavenly
court. I would not venture to utter such an encomium of holy
purity, had it not first proceeded from the lips of Eternal Truth.
Blessed are the clean of hea7-t, says our Saviour, for they shall
see God. Here below they shall see Him through the veil of
faith, by the simple eye of contemplation ; hereafter they shall
behold Him, face to face, and shall be united to Him in the
degree that shall be awarded to them as the recompense of their
purity.* Whence St Augustine infers that Chastity holds an
eminent and glorious rank among virtues ; for it alone, he writes,
leads to the vision of God in the manner in which this is possible
in the present life, and in a perfect way in the world to come.
On the other hand, the contrary vice steeps us in misery, since in
this life it completely parts us from God, and in the next it wholly
deprives us of Him, and plunges us into never ending torments, t
405. The reason why unchastity sets up such a barrier between
God and the soul, while purity draws us so close to Him, is
* Beati mundo corde, quoniam ipsi Deum videbunt. Matth. v. 8.
+ Gloriosum, et insignem inter ceteras virtutes castitas et munditia locum
tenet : quia ipsa sola est, quae mundas mentes hominum prasstat videre Deum.
Unde ipsa Veritas ait : Beati mundo corde, quoniam ipsi Deiim videbnnt : ac
sine contrario diceret : illi vero miseri sunt, quorum corda sunt carnali con-
cupiscentia polluta, quia seternas mergentur in pcenas. Serm. de Temp. 249.
304 GUIDE TO THE SPIRITUAL LIFE.
obvious 3 for nothing so darkens the mind and indisposes it for
the knowledge of divine things as impurity. On the other hand,
nothing so enhghtens the understanding and raises it to the per-
ception of God's greatness as purity of body and cleanness of
heart. So true is this, that St Thomas shows the main purpose
of Chastity to be divine contemplation, by which, with a simple
and steady gaze, we behold the perfections of God.* And these
views rest on the solid ground of those words wherein the Apostle
teaches that the foregoing of fleshly delights helps us much to
give ourselves to prayer ; to say which comes to this, that it
greatly disposes the soul to receive that light in which, when
praying, we contemplate the things of God. t
406. But if it be true that Chastity, more than any other virtue, ■
uplifts us to the understanding of divine things, who cannot see
that it has a right to claim as its special attribute to attract our
hearts to God, and to knit them with Him in the bonds of holy ;
love ? For as the sun's rays are the vehicle of the genial heat to :
all sublunary bodies, so too the knowledge of the divine perfec-
tions is the vehicle of that sacred fire which kindles the flames of
Charity, and makes us become one with God. J
407. It has pleased God to give a memorable attestation to
this truth in the person of St Gregory of Nazianzus. § From his
earliest years, the Saint had most jealously guarded his Chastity,
Neither the evil examples of his companions, nor the seductions
of the senses, nor the temptations of the world, could ever induce
him to sully the white robe of his virginal innocence. While
pursuing his philosophical studies at Athens, he had one day the
following vision : He seemed to himself, while engaged in the
study of a certain book, to behold at either side of him a female ^
* Si quis abstinet a delectationibus corporalibus, ut liberius vacet contem-
plationi, pertinet hoc ad rectitudinem rationis. Ad hoc enim pia virginitas ab
omni delectatione venerea abstinet, ut liberius divinse contemplationi vacet.
Virginitas ordinatur ad bonum animse secundum vitam contemplativam, quod
est cogitare ea, quae Dei sunt. 2, 2, q. 132, art. 2 et 4.
f Nolite fraudare ad invicem, nisi forte ex consensu ad tempus, ut vacetis
orationi. I. ad Cor. vii. 5.
X Qui adhseret Domino, unus spiritus est. I. ad Cor, vi. 17.
§ Rufin. In Pi-ologo ad Libros S. Greg. Nazianz.
HEATHEN IGNORANCE OF CHASTITY. 305
very comely and most venerable in appearance. The chaste
youth, who was most careful of his purity, regarded them with a
troubled eye, and, with a certain abruptness, asked them who
they were, and what they wanted. Then clasping him in a pure
embrace to their bosoms, " Fear not," cried they ; " we are thy
friends and constant companions." One said : " I am Chastity ; "
the second, " I am Wisdom. God has sent us to abide for ever
with thee, because thou hast long since prepared for us a fitting
dwelling in thy clean and purified heart."* At these words, they
disappeared, leaving us this most useful lesson, that where Chastity
is, Wisdom abides : — Wisdom, that is, the knowledge and relish of
God, as the AngeHc Doctor defines it ; which enables us to taste
His sweetness, and has most avail to unite us to Him in the
bonds of love. Well, then, might St Paul say that Chastity brings
sanctification to the soul, as being its source and cause ; and with
justice does our Blessed Lord assert, that the chaste are like unto
the Angels of God, since their angelic purity keeps them close to
God, even as the blessed spirits who behold Him in Heaven, t
CHAPTER IV.
THE EXCELLENCE OF CHASTITY WAS ABOVE THE REACH OF THE
MOST ILLUSTRIOUS HEATHEN PHILOSOPHERS.
408. Another glorious prerogative of Chastity is, that its lofty
privileges cannot be known except by minds illumined with the
light of faith. The sages of antiquity have fixed their gaze upon
it, but without being able to discover its excellencies ; because
their intellects were not strengthened by the divine and super-
natural light. Aristotle, that eagle genius, knew it so little, that
he scarce deems it worthy to be ranked among virtues. He
* Missse sumus a Domino tecum habitare quia jucundum nobis, et satis
imundum in corde tuo habitaculum prseparasti.
I + Neque nubent, neque nubentur : sed erunt sicut angeli Dei in coelo.
Matth. xxij. 30.
VOL. in. U
3o6 GUIDE TO THE SPIRITUAL LIFE.
merely allows it a certain colouring of virtue, inasmuch, he writes,
as it is the way, the predisposition, for the acquirement of other
Moral Virtues.* Plato came to such a pitch of folly, that, as St
Augustine records of him, he deemed it a great sin in himself to
have lived in continencvj and, to atone for his fancied guilt, the
wretched man went so far as to offer sacrifices to Nature, the
mother of all things. + The far-famed Socrates blushed not to
own that he cherished within him impure attachments, though, as
Cassian says, he abstained from the corresponding outward acts.
When a physiognomist had said, in presence of his disciples, that
their master was addicted to the most abominable excesses, they,
being roused to indignation, laid hold of him as if about to tear
him to pieces, thinking that he had uttered too gross a slander
against their master. But Socrates told them to forbear, " For,"
he said, " I should really be what this man has described, did I
not keep myself from the actual perpetration of such excesses." J
Whence the view of this illustrious ascetic was that the sages of
old not only did not possess true Chastity, but that they never
attained the knowledge of it, in spite of all their deep philoso-
phical researches ; since, although they refrained from some of the
more shameful deeds, they still held in no esteem that purity of
the mind and cleanness of heart in which this virtue abides, as
in its own proper habitation, and makes display of its charms. §
409. Tertullian bears the same witness concerning the Gentile
* Arist. Ethic, lib. vii.
t Plato sacrificasse naturse perliibetur, ut (perpetua ejus continentia) tam-
quam peccatum aboleretur. Lib. De Vera Relig., cap. 3.
X Quiescite, sodales, etenim sum, sed me contineo. Apertissime igitur non
solum assertione nostra, sed etiam ipsorum (nempe philosophorum) professione
monstratur, consummationem tantummodo impudicitiee, id est commixtionis
turpitudinem violenta ab illis necessitate compressam : non tamen desiderium
de cordibus eorum, et oblectationem illius passionis exclusam. Cassian. Coll.
xiii., cap. 5.
§ Philosoplios nunquam credendum est talem animi castitatem, qualis a
nobis exigitur, assecutos, quibus injungitur, ut non solum fornicatio, sed ne
immunditia quidem nominetur in nobis. Habuerunt autem illi quamdam por-
tiunculam castitatis, id est abstinentiam carnis, ut tantum a coitu libidinem
coercerent : banc autem internam mentis, ac perpetuam corporis puritatem,
non dicam opera assequi, sed nee cogitatione potuerint.
HEATHEN IGNORANCE OF CHASTITY. 307
women, who knew not the true God : affirming that in them there
was no real modesty.* And St Augustine alleges the same rea-
son for this as we have mentioned above, namely, that being
deprived of the light of faith, they might indeed possess a sort
of counterfeit Chastity, but true Chastity, whether virginal or
that of the married state or of widowhood, they could not have.t
For it is faith which reveals to us all the charms, all the loveliness
of Chastity, and discovers to us the immeasurable good with
which it endows the soul that possesses it, as well as the ever-
lasting bliss it wins for us in Heaven. Take away the motives to
Chastity which faith suggests, and all character and lustre of virtue
fail it, and leave but a faint outline of themselves. If, then, the
mind be deprived of the light of faith, it will not, with the weak
light of reason, be able to discern in Chastity certain virtuous
motives, which escape its glance the more easily as they are
spiritual and raised above the senses. Thus some persons will for-
bear from an impure deed for very shame — for the disgrace and
infamy which may attach to it — but not from a really virtuous
motive ; so that they will be chaste in seeming, but not in reality,
and will verify the maxim of St Augustine, who says that " in the
Gentiles there was no true virtue, because they had not the true
faith." +
410. Nor will it serve to object, as a notable instance of Chastity
among the Gentiles, the Roman lady, Lucretia ; who, having been
violated by the son of Tarquin, acquainted her husband Colla-
tinus, and her kinsman Brutus, with the outrage, that they might
avenge it, and then slew herself with her own hands ; for she was
not impelled to this by love of Chastity, but rather by the weak-
mindedness that could not bear up against the injustice and
infamy of so vile an outrage. That was, indeed, a heroic act of
* A foeminis nationum abest continentia verse puclicitias : quia nihil verum
in his, quse Deum nesciant prsesidem, et magistmm veritatis, De Cultu
Foemin.
f Vera igitur pudicitia sive conjugalis, sive vidualis, sive virginalis dicenda
non est, nisi quae verse fidei mancipatur. Lib. i. De Nuptiis, cap. 4.
J Non est in ethnicis vera justitia, quia Justus ex fide vivit. Lib. iv. in
Julian. Pelagian., cap. 3.
3o8 GUIDE TO THE SPIRITUAL LIFE.
Chastity which Eusebius relates of Sophronia, a Roman lady,
illustrious for her birth, but still more illustrious for her faith.*
This lady, no less beautiful than virtuous, was illicitly loved by
the tyrant Maxentius, who, despairing of gaining his wishes with
her free consent, betook himself to violence, and sent his emis-
saries to drag her to the palace. She acquainted her husband,
who was Prefect of Rome, with the summons of the wicked
Emperor ; but seeing him faint-hearted and perplexed by the
danger she was in of sacrificing either her honour or her life, she
begged the officers of the tyrant to allow her a little time to get
ready. She then retired to her chamber, not indeed to deck her-
self out with the ornaments of vanity, but to recommend herself
to God in fervent prayer for help in so great a trial. While she
prayed, her heart was moved with an extraordinary inspiration of
the Holy Ghost : she put forth her hand to a dagger, plunged it
into her breast, and fell bleeding before God, in homage to holy
Chastity. This, if you like, was a heroic act of Chastity; for
this virtuous lady, in obedience to a divine inspiration, laid violent
hands upon herself, not to escape the dishonour which follows on
sin, but to flee sin, which involves, as its chastisement, dishonour
and disgrace ; she chose to die, not to avenge the stain inflicted
on her honour, but in order not to dim the lustre of her virtue.
411. No less heroic was another action related by Eusebius,!
of a mother and her two virtuous daughters, who cheerfully faced
death rather than fall into the hands of impure and lascivious
men. They had been brought by soldiers into the city of Antioch
for no other purpose than that of being slaughtered in public, or
of being sold by public auction, if they refused to deny the faith.
The mother, being beside herself with grief at the barbarous
violence which she saw done to herself and to her children, said
to them : " You see, dear daughters of mine, to what straits we
are reduced. The violence of these barbarians has no other
object than to rob you either of your chastity or of your faith.
And shall it be that your virginal bodies that I have guarded with
so jealous care, and have never allowed to be exposed even to
* Euseb., lib. iv. cap. 17.
+ Lib. viij. cap. 12.
HEATHEN IGNORANCE OF CHASTITY. 309
the air, shall now be laid bare before all in an infamous brothel ?
No, dear daughters ; such a misfortune must never befall us ;
neither are we so weak that we should fear death rather than
lose faith, nor is our honour of so little account that we should
value it less than this passing life ! Let us be beforehand, my
children, with these cruel monsters, and with their outrages : let
us by a glorious death, baffle the schemes of this deceitful world,
which with so ferocious a violence drags us to an unchaste life.
Courage, my children ; better is an honourable death than an
unchaste life."* These words kindled within the breasts of the
virtuous maidens an unwonted ardour, which made them despise
death for the defence of their virginity. As soon as their mother
saw them both inflamed with the sacred fire which the Divine
Spirit had kindled in their hearts, she waited until the conveyance
in which they were borne had reached the banks of a river; and
having found some pretext for a short stoppage, she alighted, in
company with her daughters. The soldiers meanwhile had with-
drawn, out of a sense of decency. So the mother first of all
plunged into the main stream of the river ; her two daughters fol-
lowed ; and thus, like stainless doves, rendered yet purer in these
waters, they passed from the banks of the river to everlasting
glory. Let Lucretia, idolater and unbeliever as she was, stand by
this stream, and witness the heroic Chastity of these maidens ;
they faced death, not out of indignation nor from the raging
desire to avenge an affront put upon their honour, but out of a
love for Chastity, and a zeal for its defence ; with which they were
inspired, not by an ill-regulated passion, but by a mighty impulse
from their Heavenly Bridegroom.
412. If ever these pages should chance to meet the eye of some
heedless youth, or imprudent maiden, who, for a deceitful glance,
* Quid ergo nunc aginius, videtis : quia omnis ista vis aut a Deo nos studet
aut a pudicitia separare. Prostituentur ergo publicis lupunaribus membra,
quse aer pene ipse publicus habuit incognita ? Non, qu^^so, filias, quia nee
tam parva nobis in Deo fides est, ut mortem pertimescamus, nee tam despecta
pudicitia, ut vivere etiam cum turpitudine cupiamus. Prceveniamus carnificum
impuras manus, et impudicorum prasripiamus incursus, mundumque hunc, qui
nos ad impuram, et impudicam compellit, et pertrahit viam, pura, et pudica
morte damnemus.
3IO GUIDE TO THE SPIRITUAL LIFE.
or some expression of affection, would allow the virginal lily of
Chastity to be snatched away; or who would be induced to trample
it under foot, by some filthy imagination, or some impure tempta-
tion ; how should they not blush at the example of these uncon-
querable heroines, who cheerfully laid down their life rather than
suffer so fair a flower to be wrested from their grasp ! That
pagans failed to set due store by Chastity, I can full well under-
stand : — they were like purblind moles, without eyes to distinguish
its peerless charms ; or, if they had eyes, they were carnal eyes,
and thus unable to discern spiritual beauties. But that a Chris-
tian, whose inward eyes are illumined by the light of faith, who
knows full well the charms of this virtue, having discovered its
price, utility, and advantages, and the rewards it earns for the souls
that have known how to cherish it, should make but little account
of it, nay, even despise it, set it at nought, and trample it under
foot for a vile and momentary gratification : this is what I never
could understand.
CHAPTER V.
FIRST MEANS OF PRESERVING CHASTITY, WHICH IS TO BEWARE OF
FAMILIAR INTERCOURSE WITH THOSE OF THE OPPOSITE SEX.
413. That lilies and other choice plants may be able to preserve
their vigour entire and intact, it is necessary that the garden be
fenced round by a thick hedge : failing this safeguard, these beau-
teous flowers will not only be plucked by the hands of men, but
will also be trodden down by the beasts of the field. So, too, in
order that the bloom of Chastity may be preserved from touch, it
is necessary to set up a hedge of watchful care, and keep off all
persons who might possibly destroy its beauty ; as may be done
in the case of men by women, and in the case of women by men.
The Holy Ghost warns us not to deal familiarly with a strange
woman, for that many have, by that means, come to ruin ; nor is
FIRST MEANS TO BE CHASTE, 311
this to be marvelled at, for her words are fire — there is fire in her
gestures, fire in her glances, by which lust is kindled into a blaze
of impurity.* St Bernard adds to this a sentence which is most
expressive of the danger that lurks in this familiar intercourse.
To converse, he says, continually with women, and yet not to
sully the white garment of Chastity, is a greater wonder than to
recall the dead to life. He then breaks out into these emphatic
words : '' Thou canst not raise the dead, which would be a far
less wonder, and yet wouldst have me believe that thou canst have
frequent intercourse with women without falling into grievous sin,
which would be much more difificult.t
414. St Jerome strikes terror into those rash men who, without
fear of a fall, expose themselves daily to this peril ; recalling the
example of several worthies mentioned in the holy Scriptures,
who, through frequent intercourse with women, were betrayed
into lamentable excesses. " Samson," he says, " stronger than a
lion and harder than a rock, who, alone and unarmed, withstood
a thousand, leaving some wounded and others slain on the field,
lost his strength through his familiar dealing with Dalila, a weak
woman. David, that man according to God's OAvn heart, chosen
as the organ of the Holy Ghost to announce to the world the
Messias Who was to come, by a mere glance at Bersabee, fell into
the abyss of adultery and murder. Solomon, whose lofty mind
embraced all things, from the cedar of Libanus to the hyssop that
springs out of the wall, by whose mouth Wisdom sung her own
praises, became, by his want of caution in dealing with w^omen,
so infatuated with them as to fall away from God, and to offer
impious incense to strange* deities. And, lest any one should
place too much reliance on the ties of blood, let him call to mind
the fall of Amnion, who, through too free an intercourse with his
sister Thamar, fell into crimes from the thought of which our very
* Propter speciem mulieris alieiiEe multi perieiaint : et ex hoc concupiscentia
quasi ignis ardescit. . . . Speciem mulieris aliense multi admirati, reprobi facti
sunt : colloquium enim illius quasi ignis ardescit. Cum muliere aliena ne
sedeas omnino. Eccl. ix. 11.
+ Cum fcemina semper esse, et non cognoscere foeminam, nonne plus est,
quam mortuum suscitare ? Quod minus est, non potes, et quod majus est vis
credam tibi? Seim. 56. in Cant.
312 GUIDE TO THE SPIRITUAL LIFE.
nature shrinks." * If, then, through the frequent and continual
intercourse with women, the incorruptible cedars of Libanus, the
immovable pillars of the Faith, have fallen, can it be expected
that they can keep their feet, who, like feeble reeds, bow to the
shock of the slightest temptation ?
415. " Keep, then, away," says this holy Doctor elsewhere,
" keep away from those dwellings where thou must either conquer
or die. Who would ever lie down to sleep close to a viper,
which, if it bite him not, will surely keep him in constant fear of
its poisoned fangs ? Is it not far better to secure oneself against
perishing by keeping out of danger, than by a lucky chance not
to perish, when on the very edge of the precipice ? " f
416. And when the heretic Vigilantius objected to these
prudent warnings of St Jerome, that it was far more glorious to
conquer, after braving the occasions, than to flee from them, the
holy Doctor replied, that, in our conflict with the senses, there are
two ways of gaining the victory — using the shield, or our feet ;
the former, when we face the danger, the latter, when we fly from it.
Now, in this sort of warfare, I prefer, he writes, to conquer by
flight rather than by combat, for, by flying from dangerous objects
and persons, the victory is assured ; but if we expose ourselves in
the fight to dangerous occasions, success is at best only doubtful.
But what folly to leave a certainty for a mere chance ! And he
repeats what he had said elsewhere, that there is no safety in lying
down by a serpent, for, though it may possibly not bite, yet there
is always danger that it may do so, and thus kill by its venom.
* Sampson leone fortior, et saxo durioi^ qui et unus mille persecutus est
armatos, in Dalilse mollescit amplexibus. David secundum cor Dei electus, et
qui per ventunim Christum sancto ssepe ore cantaverat, postquam deambu-
lans super tectum domus sute Bersabese captus est nuditate, adulterio junxit
homicidium. . . . Salomonem, per quem se cecinit ipsa Sapientia, qui disputavit
a cedro Libani usque ad hyssopum, quse exit per parietem, recessit a Domino,
quia amator mulierum fuit. Et ne quis sibi sanguinis propinquitate confideret,
in illicitum Thamar sororis Amon frater exarsit incendium. Ad Eustach. De
Custod. Virgin.
+ Quid tibi necesse est in ea versari domo, in qua necesse habes quotidie
aut perire aut vincere ? Quis unqiiam mortalium juxta viperam secures somnos
capit ? Quae etsi non percutiat, certe sollicitat. Securius est perire non posse,
quam juxta periculum non periisse. Ep. De Vit. Suspect. Cont.
FIRST MEANS TO BE CHASTE. 313
By this he meant that, as we do not allow ourselves to be deluded
by vain hopes into exposing the hfe of our mortal bodies to danger,
so neither ought we to allow ourselves to be misled in the like
manner to risk the life of the soul, by unnecessary intercourse
with persons of the opposite sex.*
417. St Augustine is quite of the same mind with St Jerome,
when, in a homily to his people, he says that we should, in tempta-
tions to impurity, betake ourselves to flight, if we really Avish to
win the victory ; that, in such encounters, flight is not to be
thought shameful, if we would earn the glorious palm of Chastity.t
If, he continues, any one who is careless of his eternal welfare
should assert that he holds familiar intercourse with women, and
yet maintains the full lustre of his chastity, I would reply that this
is a miserable and far too perilous presumption, as many there
are, who, placed in such dangers, have flattered themselves that
they should come out victorious, and, in the long run, have been
shamefully worsted. %
418. The holy Fathers express themselves with the same clear-
ness and energy when treating of the danger incurred by a
familiar intercourse with persons of the opposite sex ; for as it is
impossible that straw should be often set near the lire without at
length being kindled, or that water should be mingled with earth
without mud being formed, neither is it possible that a man can
* Fateor imbecillitatem meam. Nolo spe pugnare victorise, ne perdam ali-
quando victoriam. Si fugero, gladiiun declinavi : si stetero, aut vincendum
mihi est, aut cadendiim. Quid enim necesse est certa dimiltere, et incerta sec-
tari? aut scuto, aut pedibus mors vitanda est. Tu qui pugnas, et superari
potes, et vincere. Ego cum fugero, non vinco in eo quod fugio ; sed ideo
fugio ne vincar. Nulla securitas est, vicino serpente dormire. Potest fieri, ut
me non mordeat ; tamen potest fieri, ut aliquando me mordeat. Adversus
Vigilantium, Epist. 2.
+ Contra libidinis impetum, apprehende fugam, si vis invenire victoriam,
nee tibi verecundum sit fugere, si castitatis palmam desideras obtinere. Serm.
de Temp. 230, cap. i.
X Sed forte negligens quisque, et minus de animas sues salute sollicitus
respondet, et dicit : Ecce ego familiaritatem habeo mulierum, et exterarum,
et tamen castitatis ornamenta custodio. Infelix est, et nimiura periculosa ista
prassumptio. Multi enim, dum se putabant vincere, victi sunt. Eod. Serm.,
cap, 2.
314 GUIDE TO THE SPIRITUAL LIFE.
hold frequent and familiar intercourse with a woman who suits
his taste, without kindling some spark of impurity in his breast,
without defiling his conscience with the foul mire of some sin.
St Basil gives the following reason for this danger. He says that
it is easier to overcome temptations which have an element of
horror, harshness, and malice about them — as, for instance, those
caused by sorrows, affronts, insults, losses, failures — than those
which hold forth to us the sweets of gratification ; since human
nature shrinks from the former as painful, while it clings to the
latter as being delectable.* Now, the temptation which arises
from the too free intercourse of persons of various sexes is a soft
affection, which, far from rejecting it with abhorrence, we cherish
within ourselves on account of its conformity to our natural in-
clination, and which, as it degenerates into a guilty attachment,
brings us to the gates of death and irreparable ruin. Hence the
holy Fathers might well say, that against so pernicious an evil
there is no other resource than to flee the presence of vipers that
imbue the soul with their pleasant venom.
419. We may see with what good reason the holy Fathers
speak in this tone, from a fact which St Gregory relates, and for
which he alleges as many witnesses as there were inhabitants of
the place where it came to pass.t Andrew, Bishop of Fondi,
being but a simple priest, kept at his house, perhaps for domestic
service, a virgin consecrated to God by a vow of perpetual
Chastity. On being raised to the episcopal dignity, he resolved
not to dismiss her, relying on his own virtue and the purity and
singular modesty of the guileless maiden. It came to pass mean-
while, that a Jew, travelling from the Province of Campania,
reached at dusk the foot of the beautiful hill on the summit of
which the city of Fondi is built. The hour being late, and the
night overcast, he would not run the risk of continuing his
journey, but made up his mind to take shelter in a certain temple
which he chanced to meet with, dedicated to Apollo. Although
* Malum omne facilius vincitur, quam voluptas : quia illud, quidquid est,
liorrendum est ; hoc blandum est. De Bono Pudicitije.
"t" Nee res est dubia, quam narro, quia pene tanti in ea testes sunt, quanti
et ejusdem loci habitatores existunt. Dial., lib. iij. cap. 7.
FIRST MEANS TO BE CHASTE. 315
he had no faith in Jesus Christ, yet he was seized with a certain
apprehension, inspired partly by the darkness of the night, partly
by the lonely spot, and the very walls of the profane temple ; and
continued signing his forehead and breast with the sign of the
Cross. In the middle of the night, being wide awake (for terror had
not allowed him to close his eyes in sleep), he beheld a crew of in-
fernal spirits enter the temple, and, last of all, one whose stature,
presence, and gestures, showed him to be their chief. At his
arrival, a splendid throne was at once prepared in the middle of
the temple, on which he seated himself with an air of majesty ;
and then, his followers presenting themselves before him with a
profound obeisance, began to give him an account of the sins
which, in the course of the day, they had made divers persons
commit by their temptations. After a while, one, who in wicked-
ness surpassed his fellows, presented himself, and began to tell,
with a boastful air, how he had put certain foul thoughts into the
mind of Andrew, the Bishop of the neighbouring city, concerning
a woman consecrated to God ; and how, the preceding night, he
had induced him to give her, by way of endearment, a slap on
the back. Hearing this, the demon-chief greatly rejoiced; for,
taking into account the holiness of the man who had thus been
made to fall, it was looked upon as an important conquest, and
he encouraged his subject to carry out what he had so well be-
gun. He then, turning his face to the corner where the Jew lay
hid, all trembling with horror, cried, " Ho, there ! who is this,
hiding in the temple?" The fiends flocked around him, and
gave tokens of perceiving that he had signed himself with the
sign of the Cross, saying, in a tone of great surprise, " Wo ! wo !
this is a vessel void of divine grace, yet is it sealed with the holy
sign !"* Saying this, the whole tribe vanished, and the poor
Jew was left alone, half-dead with fright. The next morning at
day-break he waited on the Bishop, and told him fully all he had
seen and heard in the foregoing night. The Prelate wanted at
first to conceal his guilt, for very shame ; but seeing it was so
faithfully brought home to him in all its details, he humbly con-
fessed it, begged pardon of God, and baptized the Jew, who,
* Vce ! Vse ! vas malum, et signatum.
3i6 GUIDE TO THE SPIRITUAL LIFE.
under the terror caused by the vision, determined to become a
Christian.
420. The reader must not run away with the notion that this
Bishop was an immoral or indiscreet man ; for, on the contrary,
St Gregory attests that he was a person of great virtue, and most
watchful in all that concerned Chastity."^" Despite all this, by
frequent intercourse with even a most virtuous woman, he had
begun to transgress ; and unless God had, by an extraordinary
Providence, come to his help in time, he would most likely have
fallen into the most grievous, and, it may be, into irreparable ex-
cesses. Who, then, can fancy himself secure in this frequent and
unchecked commerce with persons open to suspicion, while the '
Saints, and those who are most solidly grounded in virtue, fail
under such a trial ? Unquestionably no one, save such as have
become fool-hardy through a vain self reliance.
CHAPTER VI.
IT is SHOWN BY THE AUTHORITY OF THE FATHERS THAT THIS
PRECAUTION ESPECIALLY BEFITS PERSONS CONSECRATED TO
GOD, BY THE VOW OF CHASTITY.
421. St Augustine, after inculcating on every one (as we have,
quoted above) the necessity of avoiding the conversation and
familiar intercourse of women, proceeds to give a fearful warning
to the Clergy and Religious ; telling them most positively that
unless they take careful heed of such dangerous occasions, they
will most surely soon slip into the precipice, and come to ruin.f
* Hie venerabilis vir, cum vitam multis plenam virtutibus duceret, seque
sub sacerdotali custodia in continentice arce custodiret.
t Unde, fratres carissimi, ab omnibus christianis, pr?ecipue tamen clericis,
et monachis, indigna, et inhonesta familiaritas fugienda est : quia sine ulla
dubitatione, qui familiaritatem non vult vitare suspectam, cito labitur in
ruinam. Serm. de Temp. 250, cap. i.
THE VOW OF CHASTITY. 317
St Gregory further adds, that whoever has bound himself bf an
irrevocable engagement to holy Chastity, must not venture to
dwell under the same roof with women, on account of the risk of
some ruinous fall, or some sudden surprise on the part of the
attractive object.* The reader will, therefore, not be astonished
to hear St Jerome rebuke with some harshness, and in a tone of
deep abhorrence, the abuse committed by those Ecclesiastics who
are ever buzzing around women, are constantly with them, sit
with them at table, live under the same roof, and wish to have
their services in the affairs of the house : so that they seem to
have everything except the name of husband.f The Saint
could not but be aware of the ruin awaiting such persons ;
hence, he speaks of this abuse with such energy, and in terms
of such strong disapproval.
422. But far more to the purpose is what we find stated by St
C}'prian on this point, in his book De Singulaj'itate Clericonim,
which Baronius acknowledges as a genuine production of the
great Doctor. Addressing his Clergy, he tells them that by
reason of the abuse which had obtained, with many Ecclesi-
astics, of living with women, he was compelled to acquaint them
with a rigorous prohibition revealed to him by God against such
Clergy as dwell under the same roof with women.;}: He then
goes on to say, that although the authority of his word might
suffice to convince all whom it concerned of the truth of this
divine prohibition ; yet, as some would not be wanting to turn this
revelation to ridicule, even as Joseph's brothers mocked at his
* Qui coi-pus suum continentiae dedicant, habitare cum foeminis non pree-
sumant : ne ruina mentem tanto repentina subripiat, quanto ad hoc, quod
male concupiscitur, etiam praesentia concupitEe formae famulatur. Dial, lib,
iij., cap. 7.
+ Videas nonnullos accinctis renibus, pulla tunica, barba prolixa, a mulie-
ribus non posse discedere ; sub eodem manere tecto ; simul inire convivia ;
ancillas juvenes habere in ministerio ; at praster vocabulum nuptiarum omnia
esse matrimonii. Epist. ad Rusticum.
X Quia nunc de foeminarum commoratione vulgariter inter vos quidam
ignominiose devoluti sunt, etiam de hac re specialiter vobis Domini cor-
rectionem scribere compulsus sum ; qui miserum me pro vestra negligentia
cum severitate conveniens, mandare praecepit, ne clerici cum foaminis com-
moientur.
3i8 GUIDE TO THE SPIRITUAL LIFE.
dreams, he would confirm it by the authority of the Sacred Scrip-'
tures, that all might see how God had long since forbidden ini
Holy Writ, what it had pleased Him to forbid by this revelation.*
He then quotes a saying of King Solomon, wherein God forbids
us to frequent the company of women. How great must be the(
evil resulting from this unrestrained intercourse, in those who are(
consecrated to the Divine service, may be seen by the fact that
God, departing from the usual course of His providence, was
pleased to command this holy prelate rigorously to prohibit it tO(
his Clergy.
423. As Possidius bears witness in his life of St Augustine,!
not only did this holy Doctor forbid his house to strange women,')
but he excluded even his own sister, though a widow, and devouti
withal, and though she was a Superior of many virgins conse-
crated to God ; nor would he allow entrance to his nieces or
cousirts. An exception is made in favour of these by the canons
of the holy Councils; the Saint, however, was wont to say, thati!
although, on account of the ties of blood, these women live^
under no suspicion, yet other women who come to wait upon*
them, or to visit them, for business, or for pleasure, may prove ai
snare, or give rise to scandal. Moreover, he added ; females
ought not to live in the house of the Bishop or of any of the Clergy, ,
nor even come to visit them; because, although these women 1
may not occasion any danger to the Ministers of God, they may
be the ruin of other persons who dwell in the house, or at the
very least give a handle to the suspicions and murmurs of the
wicked and evil-minded.t Thus did these holy men, assisted as
they were by an extraordinary gift of God, speak ; thus did they :
* Et licet lisec admonitio sola litterarum mearum auctoritate sufficeret : I
tamen ne somniatorem irrideat quisquam, sicut Joseph fraties irriserunt, scrip- 1
turarum addimus firmitatem, iit omnes sciant hoc etiam mode per revela-_
tionem Dominum jubere, quod litteris cognoscitur ante jussisse.
t Illos qui cum episcopo, vel quohbet clerico forte manerent, ex illis 1
omnibus foeminarum personis una commorantibus, aut adventantibus, ten-
tationibus humanis posse perire ; aut certe malis hominum suspicionibus
pessime diffamari : ob hoc ergo dicebat numquam debere foeminas cum
servis Dei etiam castissimis in una domo manere. Possidius. Vita S. '
August.
THE VOW OF CHASTITY. 319
behave ; such were their feai'S ; and yet it is of by no means
rare occurrence, that persons consecrated to God, even as these
were, hold free and familiar intercourse with the opposite sex ;
and not content with keeping them at home, go and seek them
out in other houses ; they fear nothing ; they are in dread of
nothing. What wonder, then, that in a consecrated breast there
lurks an impure soul ? For that is but too true which we read
in the book of Ecclesiasticus : He that loves the danger shall
perish in it.'''
424. What has been said of men in regard of Avomen holds
good, nay, is far more applicable to women with respect to men;
both because their sex demands greater retirement and modesty,
and because, by nature, they are more frail, more easily led by
passion, more open to seduction through the craft of others, and
consequently more liable to fall. Nor are they secured by vows,
or the practices of spiritual life; since, notwithstanding every
precaution, they soon give way at the shock of temptation (as
experience proves) ; and hence they should prize their retirement,
if they have at heart the unblemished purity of their Chastity.
425. The holy maiden mentioned, and extolled with highest
praise, by Sulpicius Severus, was well aware of this truth. Hav-
ing dedicated to God the flower of her virginity, she ever kept
her chamber, as a dove keeps her nest, guarding herself from
the sight of men, as the dove guards herself from encountering
the hawk. The holy Bishop Martin, attracted by the fame of
her singular virtue, went in person to visit her from the desire
he had of making the acquaintance of so pure a virgin. But
scarce had the holy maiden heard the news, than she forthwith
gave him to understand that she would keep to the resolution
she had held to for so many years, of not looking on the face of
a man, and of never receiving any in her abode. At this message
the saintly Prelate was in no way offended or disturbed, but greatly
admired her spirit of retirement, and the jealous care with which
she guarded the unsullied robe of her virginity. The historian,
after relating this noble action, concludes as follows: — "Let
maidens hearken to so memorable an example, and keep the
* Qui amat periculum, in illo peribit. Ecclus. iij. 27.
320 GUIDE TO THE SPIRITUAL LIFE.
door of their abode closed even to the good, nor fear to keep
even Priests at a distance, lest, peradventure, the wicked should
gain access to them. Let the whole world listen, and be (
amazed ; a virgin was so careful of her virtue that she would
not allow herself to be looked upon even by the great Bishop
Martin." *
426. But methinks I hear some gainsayer object, that I want
'to abolish all human intercourse. Charity demands that we
should at times converse with women for their spiritual or |
temporal benefit, and sometimes imposes on us the necessity,
sometimes shows us the fitness, of so doing. Hence, to with-
draw entirely from intercourse with them would not be proper 1
caution, but clownish rudeness. St Cyprian, not I, shall answer
this objection. He permits even clerics to visit ladies, or receive
visits from them, when the necessity of charitable consolation or 1
spiritual instruction requires, t But, he continues, this service
should be rendered by ecclesiastics in such wise, that their
deportment ever shine with a certain lustre of purity ; that they
carefully avoid all freedom of speech, gesture, look, and laughter,
maintaining a placid severity blended with a gentle gravity, which
may, like a hedge, be a safe-guard to both parties against any
passing beyond the bounds of decorum, and may inspire the
woman not only with comfort, but likewise with reverence, respect,
and veneration, so as to fulfil the precept of the Apostle : Let all
things be done decently and in order. %
* Audiant, quasso, virgines istud exemplum, ut fores suas (si mali adire
noluerint) etiam bonis claudant : et ne improbis sit accessus, ne vereantur
excludere sacerdotes. Totus hoc mundus audiat ; videri se a Martino virgo
non passa est. Dial., lib. ii. cap. 18.
-i* Sunt equidem necessitates aliije, quse nos quoque privatim foeminas videre
compellant ; ut visitemus, ut solatia prsebeamus, ut hortamenta vitalia salu-
briter intimemus.
% Nee tanien in his officiis minor cura agenda est pro moribus nostris, ut
clarescant in nostra operatione indicia puritatis. Severitas non desit, quas
sub clerico fceminam possit astringere, ut ipsa consolationem nostram suscipiat
cura tremore, et ita sentiat visitationis affectum, et clericum veneretur. Ac
ne tardius sit evagari per singula, totum quidquid agimus honestum esse potest,
si signa honestatis eluceant : sicut Apostolus Paulus universa complexus est
dicens ; Omnia vestra honeste fiatit. De Singul. Cler.
OTHER SAFEGUARDS OF CHASTITY. 321
427. But St Jerome is not content that the Clergy should keep
up a due gravity of demeanour, in the visits which they pay to
women, by reason of their functions. He further requires that
when, for reasonable motives, Clerics set foot in houses of women,
they never enter alone, or engage with them, apart from others,
in secret conversation ; but that they have with them other per-
sons as a safeguard to their virtue, as witnesses of their behaviour,
and for the protection of their good name.* To which he adds
that warning of the Holy Ghost : Sit not at all with another niafi's
wife. And this was precisely the way in which St Augustine used
to behave, as we read in the life written of him by Possidius.
When the holy Doctor met with women, who asked to speak to
him, he never entered their houses save in the company of his
Clerics ; nor did he converse with them apart, if the nature of the
subject was not such as to require secrecy, f Let him, then, who
has vowed his Chastity to God employ the like precautions in
his visits, and he need not fear any evil result. Whoever
approaches the fire with due care and necessary circumspection,
will be warmed by it, without receiving injury by being scorched.
CHAPTER VIL
OTHER MEANS FOR THE SAFE-KEEPING OF CHASTITY.
428. A MOST necessary means for preserving intact the fair lily
of Chastity is the mortification of the flesh and the custody of the
senses. To keep no guard over the eyes, to allow them to wander
* Si propter officium clericatus aut vidua visitetur, aut virgo, niinquam
domum solus introeas. Tales habeto socios, quorum contuberniis non infa-
meris. Solus cum sola, secreto, at absque arbitro vel teste, non sedeas. Ad
Nepotian.
f Si forte ab aliquibus foeminis, ut videretur, vel salutaretur, rogabatur,
nunquam sine clericis testibus nd eas intrabat, vel solus cum soils nunquam
est locutus, nisi secretomm aliquid interesset.
VOL. III. X
322 GUIDE TO THE SPIRITUAL LIFE.
on every object, is incompatible with Chastity. As the Holy
Ghost says : The fornication of a woman may be known by the
haughti?iess of her eyes and by her eyelids!^ To hold ill-regulated
discourse, or to keep one's ears open to listen to it, is also irre-
concilable with Chastity ; for unchaste words, says St Jerome, are
plain tokens of a corrupted heart.t And to listen to such words,
continues the Saint, is to lay ourselves open to the assaults which,
by means of them, are made upon the Chastity of our neigh-
bour. X
429. To treat our flesh with indulgence, to refuse it no gratifi-
cation, and yet expect it not to be restive, is sheer folly. The
old adage says, that if a horse chafe under bit and bridle, his rack
must be raised : — that is, he must be put on short allowance of
food, and have his spirit tamed by the whip or the stick. The
same plan must be pursued with our unruly flesh, lest it rebel
against the spirit, and hurry it on to unseemly deeds. Its food
must be lessened by fasting, or at least by abstaining from dainties,
and its pride must be brought down by hair shirts and scourges.
This was the remedy to which the Apostle had recourse against
the rebellion of the senses, as he himself witnesses : I chastise my
body and bring it into subjection: to subjection to reason; as a
slave is brought into subjection to his master. J To the like
remedy did St Jerome betake himself in those years when he
was so wofully molested by the temptations of the flesh. " Then
it was," he writes to Eustochium, " that I kept down the flesh
rebelUng against the spirit by whole weeks of rigorous fasting."||
As the same holy Doctor relates, St Hilarion made use of the Hke
means in order not to yield to the assaults of the hellish foe who,
in league with the flesh, had stirred up against him a violent con-
* Fornicatio mulieris in extollentia oculorum cognoscetur. Ecclus. xxvi. 12.
+ Turpe verbum atque lascivum, nunquam de ore virginis profeiendum,
quibus sigiiis libidinosus animus ostenditur, per exteriorem interioris hominis
vitia monstrantur. Ad Eustoch. De Vita Paulre.
J Nunquam verbum inhonestum audias. . . . Perditoe mentis homines uno
frequenter, levique sermone, tentant claustra pudicitias. Ad Demetriad.
§ Castigo corpus meum, et in servitutem redigo. I. ad Cor. ix. 27.
II Repugnantem spiritui carnem hebdomadarum inedia subjugabam.
OTHER SAFEGUARDS OF CHASTITY. 323
flict of the senses. Indignant with himself for these uprisings of
his rebellious flesh, and striking his breast with hard blows, as if he
could thereby drive unholy thoughts from his mind, he was accus-
tomed to say : " I will take order, thou stubborn ass, that thou
shalt not kick. I will give thee straw to eat instead of corn. I
will slay thee with hunger and thirst ; and will load and weary
thee, so that thou wilt have to think rather how to get a little
morsel to eat, than how to seek for pleasure." And, indeed, he
sometimes let three or four days pass by, ere he allowed his fainting
body any refreshment ; and then he would sustain it merely with
a few wild herbs, and a little juice of the same herbs to drink.*
430. Others have endeavoured to keep under the pride of the
flesh by the fatigues of extraordinary toil, as Macarius, Abbot of
Alexandria, who, to abate the rebellion of lust, took on his
shoulder a heavy sack of sand, and carried it long distances
through wild and desert places, in order to weaken, by this
weighty burden, his unruly flesh. Being asked one day why he
acted thus, he replied : " I am troubling him that troubleth rae."t
Again, Euphrasia, Abbess of a convent of nuns in the Thebais,
in order to blunt the strength of temptation, often carried a heap
of stones from one place to another, with great toil and copious
sweat. :|: Others have endeavoured to keep under their unruly
flesh by the weariness of intense study, as was the case with St
Jerome in the deserts of Scete, where he first led the life of a
Solitary, after leaving Rome. While there, to defend himself
from unclean thoughts and the upheavings of lust, which never
gave him a moment's peace, he betook himself to the study of
Hebrew, under the tuition of a monk of Jewish race, who was a
perfect master of that language. To conclude. Would we pre-
serve our Chastity undefiled, we must, says St Basil, chastise our
* Iratus sibi, et pectus pugnis verberans, quasi cogitationes percnssione
man&s posset excutere : Ego, inquit, aselle, faciam, ut non recalcitres ; nee
te hordeo alam, sed paleis, fame te conficiam, et siti. . . . Herbarum ergo
succo, et paucis caricis, post triduum et quatriduum, deficientem animam sus-
tentabat. In Vita S. Hilar.
■ + Vexatorem meum vexo. Marulus, lib. iij. cap. 9.
% Idem, lib. iij. cap. 10.
324 GUIDE TO THE SPIRITUAL LIFE.
whole body, as we would chastise a wild animal whom we wish
to tame. We must keep it in subjection, and must check its
every evil motion with the scourge of mortification. Else if by
a certain indulgence we slacken the reins of mortification, the same
will befall us as happens to the drivers of carriages who, if they
allow the reins to fall loose on the necks of unbroken steeds, are
hurled into a precipice.* Chastity may be likened to the cinna-
mon plant, which grows amid rugged rocks and thick-set brambles.
It flourishes not in pleasant lands abounding with delights, but
springs from the rugged soil of self-denial, and has its increase
amid the thorny briars of penitential inflictions.
431. But Cassian further reminds us that to preserve the bloom
of Chastity, besides fastings and bodily austerities, a profound
humility is also required ; for, as no vice can be subdued without
this, so must we not hope otherwise to triumph over impurity,
which is as opposed to Chastity as light is to darkness.t If you
inquire of St Augustine why humihty is so much needed for the
maintenance of a steady continency, and especially of perpetual
virginity, he answers, that pride is the canker that consumes and
destroys those beauteous virtues which form the ornament and the
charm of holiness ; and hence, that whoever would keep himself
pure and undefiled, must guard himself with the utmost watchful-
ness from the slightest particle of self-trust. J St Gregory alleges
as a further reason, that pride blights and withers the fair blossoms
of this virtue. " For," he says, " neither humility devoid of
Chastity, nor purity accompanied with pride, can be pleasing to
* Est totum corpus castigandum, ac ferse cujusdam instar cohibendum, et
ab ipso adversus animam tumultus orientes ratione veluti flagello compescendi,
ne frsenum voluptati omnino laxando mens, veluti auriga ab equis contumaci-
bus, et minime obtemperantibus misere feratur ac rapiatur. Homil. de Legendis
Gentilium Libris.
X Non sufficit solum jejunium corporale ad conquirendam, et possidendam
perfectse castimonias puritatem .... nisi ante omnia fundata sit humilitas
vera, sine qua nuUius penitus vitii unquam triumphus acquiri potest. Inst., lib.
vi. cap. I.
f Hoc bonum quanto magnum video, tanto et ne pereat futuram superbiam
pertimesco. Non enim cusiodit bonum virginale nisi Deus ipse, qui dedit.
Lib. de Virginit., cap. 51.
OTHER SAFEGUARDS OF CHASTITY. 325
God. Whoever would be acceptable in His sight must strive
after both these virtues." *
432. The man, then, who would keep chaste, must acknowledge
that, of himself, he can neither attain nor preserve this virtue ; he
must own that so fair a floAver cannot spring forth from the filth of
his vile body, unless God implant it and cultivate it by His grace,
so that it wither not amid the defilements of the senses. He
must ever stand in dread of his frailty, put all his trust in God,
Who never forsakes the lowly ones whose hope is not in them-
selves, but in Him, and Who always protects them from any ruin-
ous falls. This humble distrust of ourselves, this steady confidence
in God, will keep us strong enough to withstand the upheavings
of passion and the shock of temptation. The bees are said to
ballast themselves in a high wind with small particles of sand, so
as to secure that weight and solidity which may save them from
being the sport of the tempest. In like manner, says St Ambrose,
" if you would not be at the mercy of every gust of temptation to
carnal excess, you must steady yourself by a low esteem of what
you are, and the knowledge of your own frailty, and lean by a
firm trust on God." t
433. The lamentable falls of certain illustrious servants of
God, that are recorded in Church history, had no other source
than their want of humility, whereby, vainly presuming on their
own strength, they exposed themselves rashly to danger, in
punishment whereof God allowed them to fall. I select but one
of the countless instances on record in the writings of the early
Fathers, that we may learn by the fall of others to be humble and
watchful. + An aged Monk fell into a grievous illness, and seeing
that the other monks took so much trouble for the recovery of
his bodily health, he resolved to withdraw from the solitude, and
to go and seek relief from his malady in Egypt, in order to spare
his brethren so great an inconvenience as that of nursing him.
* Si castitatem humilitas deserat, vel humilitatem castitas relinquat, apud
auctorem humilitatis et munditios, prodesse quid prsevalet, vel superba castitas,
vel humilitas inquinata ? Moral., lib. xxi. cap. 3.
+ Lib. de Virginit.
t Lib. de Fornic, n. 12.
326 GUIDE TO THE SPIRITUAL LIFE.
" Do not go," said Abbot Moses to him ; " you will run the risk
of some grievous fall." He laughed at this warning, relying on
his age and virtue, and replied to his Superior, that he could see
no danger, as, being in a decrepit old age, the incentive to lust
was now dead in him ; and that the virtuous habits of a long
life, spent chastely, rendered him proof against temptation. He
therefore took his departure. On arriving, he was kindly received
by the inhabitants of the place, and supplied with all that was
necessary. After a while a maiden, inspired by the purest charity,
undertook to attend upon him. "By slow degrees charity begat
a liking, which in its turn degenerated into passion, passion led
him into a certain unreservedness and freedom of behaviour, and
at length the aged Monk, who fancied himself impeccable, fell
into a grievous crime. What was worse, to his crime was soon
joined a public and grave scandal, for the woman was found to
be with child. It was well for him that he knew how to remedy
by a deep humility the error into which his great pride had led
him. After the birth of the child, he took the infant and returned,
bearing him in his arms to the desert; and one day, when all
the monks were assembled in Church, he fell on his knees in
their presence, and showed them all the proof of his sin, saying
with tears : " Behold the fruit of my pride and disobedience ; to
such a depth as this am I fallen in my old age ! Learn, brethren,
by my example, not to rely on yourselves, and to be more prudent
than I have been." Having said this, he withdrew to his cell to
do penance, leaving to all of us the memorable warning, that to
rely on one's self, whatever our age, state, or degree of perfection,
is to lean on a broken reed that will soon give way.
434. More than this we may also infer as a legitimate conse-
quence, that prayer is necessary for the acquirement of Chastity.
He who acknowledges that of himself he cannot attain this virtue,
implies that it must be the gratuitous and free gift of the divine
bounty; and must have the lasting conviction, that it behoves
him to implore it of God, both heartily and without ceasing.
The author of the Book of Wisdom says : As I hiew that I could
not otherwise be continent, utiless God gave it, . . . I went to the
Lord, a?id besought him, and said with fny whole heart: God of
OTHER SAFEGUARDS OF CHASTITY. 327
viy Fathers, &c.* St Augustine did the like, as he informs us
in his Confessions : " Thou commandest me, O Lord, to be con-
tinent ; grant me then what Thou commandest, and command
what Thou wilt." t
435. But you will say, this is a necessary means for the attain-
ment not of Chastity only, but of every other virtue, — why, then,
need it be specially mentioned ? True, replies Cassian, the con-
tinued help of divine grace is needed in order to make progress
in every virtue, and for the uprooting of every vice 3 but the vic-
tory over the vice which tends to defile purity cannot be won
without a most special gift of God, as the Fathers have taught,
and as is proved by the experience of those who have possessed
the virtue of Chastity in its perfection. Whence it follows that
prayer is more needed for this virtue than for all the other vir-
tues.| Thus, when the Apostle of the Gentiles was disquieted
with the sting of the flesh, and assailed by the angel of Satan, who
buffeted him with his temptations, the first thing that he did was
to recommend himself heartily to God, and to renew again and
again his prayers and supplications. § Nor were his cries un-
heard, since God assured him that he would never want the grace
enabling him always to preserve unsullied the fair robe of his
Chastity, and even to keep it constantly brighter and more un-
' defiled. II
436. But it must be borne in mind, that it is more than ever
necessary to implore the divine aid, when temptations assail us.
A king claims the help of the princes, his aUies, when he is
hemmed in by his foes, as it is then that he most stands in need
* Ut scivi, quoniam aliter non possem esse continens, nisi Deus det . . .
adii Dominuiri, et deprecatus sum ilium, at dixi ex totis praecordiis meis :
Deus patrum meorum, etc. Sap. viii. 21.
f Continentiam jubes : da quod jubes, et jube quod vis. Lib. x. cap. 29.
+ Revera cum in omiaibus virtutum profectibus, et cunctorum expurgatione
vitiorum Domini opus sit gratia, atque victoria; in-hoc prsecipue peculiare
beneficium Dei, ac speciale donum, et patrum sententia, et experimento pur-
gationis ipsius manifestissime declaratus his, qui eam meruerint possidere.
Inst., lib. vi. cap. 6.
§ Datus est mihi stimulus carnis mese, angelus Satanse, qui me colaphizet.
Propter quod ter Dominum rogavi, ut discederet a me. II. ad Cor. xi. 7.
II Sufficit tibi gratia mea : nam virtus in infirmitate perficilur.
328 GUIDE TO THE SPIRITUAL LIFE.
of their help. We must do likewise when the infernal enemy
assails us with unclean suggestions ; in other words, we must turn
to God and exclaim, with a heart-cry, Lord, save us, we perish !*
" Deliver me, O Lord, from the jaws of the lion," which gnaws
me with his filthy temptations.t " Dost Thou not see, O God,
that he rages round about me to slay, not my body, but my soul,
that is dear to me? J Do Thou then dehver me, and help me
with the mighty aid of Thy grace."
437. These were the arms wherewith the holy Martyr Christo-
pher overcame the temptations of two demons in visible shape —
temptations which, to my judgment, were far more formidable
than the assaults of the whole crew of invisible fiends who are in
the bottomless pit below. § He was shut up in a close and nar-
row dungeon, for no other crime than his constant confession of
the faith of Christ. The tyrant, despairing of overcoming him by
torments, tried to seduce him by pleasure. He therefore sent to
the prison two women, Nicetas and Aquilina by name, sisters
and both prostitutes, who began to assail his virtue by words,
looks, and gestures. At these assaults, so much the more for-
midable as they were pleasing and enticing, the holy Martyr
betook himself to the mighty resource of prayer, and, falling on
his knees, began to implore God with tears to help him in so
great a peril. This prayer was soon heard, for there shone in the
prison a bright light, which banished every impure feeling from
the hearts both of Christopher and of the two abandoned women
— so enlightening their minds concerning the truth of our holy
faith as to strengthen them to confess it, and even to seal it with
their blood. The same light will come down from Heaven into
the dark chambers of our mind, to scatter all unclean thoughts ;
the same strength will be vouchsafed to us in order to steel our
hearts against every unchaste affection, if, when assailed by our
invisible foes, we betake ourselves to God, as did St Christopher,
with promptness and fervour.
* Domine, salva nos, perimus. Matth. viij. 25.
+ Salva me ex ore leonis. Ps. xxi. 22.
:J: Tamquam leo rugiens circuit qurerens quein devoret. I. Petr. v. 8.
§ Moral., lib. iv. cap. 7.
PRACTICAL SUGGESTIONS. 329
CHAPTER VIII.
PRACTICAL SUGGESTIONS TO DIRECTORS ON THE MATTER OF
t THIS ARTICLE.
438. First suggestion. Though the Director judge fit, in the
guidance of his penitents, to follow opinions that are furthest
removed from rigorism, he must not do so in the matter with
which we are dealing in this Article, as his indulgence would only
occasion some prejudice to the Chastity of those under his charge.
A rider who is guiding his horse down some steep descent does
not slacken the rein but tightens it : for he fears lest the animal
should stumble and fall into the mud. Now, there is no more
slippery vice than impurity, no passion more unruly than that of
carnal lust. If, then, the Director do not hold his penitents in
check by means of the strictest and safest opinions and of the
most rigid counsels, he will soon see them stumble, and bemire
themselves in the filth of some grievous fall. He must, then,
ever bear in mind, and inculcate on his penitents, that opinion
which is most common amongst Theologians, and which teaches
that in this vice there is no venial matter ; that every transgres-
sion is grievous, every fall mortal : hence he must proceed with
great fear and caution. But he must especially be particular in
keeping women retired and confined within doors, since daily
experience shows that they live most blamelessly when kept from
intercourse with the opposite sex, but that when brought into
contact with men they are very frail. Women are like the snow,
which, when kept below ground, preserves its unsullied whiteness,
but when exposed to air and light, melts and gets befouled.
Again, they may be likened to crystal, which, when kept in a
cabinet, remains pure and transparent, but, if exposed to every
one's gaze and touch, is soon discoloured, and loses all its
brilliancy. He should listen to what St Jerome wrote to Salvina,
a noble Roman lady, who became a widow in the prime of life.
The holy Doctor is not content that she should withdraw from
conversation with strangers — he will not allow her that of her
330 GUIDE TO THE SPIRITUAL LIFE.
men-servants — but advised her to deal with them by the inter-
mediary of one of the oldest and most blameless of her house-
hold, and to communicate her orders through him.* Such are
the views of the Saints of greatest authority in God's Church. All
may thus see with what rigour they must proceed in this matter.
439. Second Suggestion. The Director should often impress
on such of his penitents as aspire after Chastity to be prompt in
resisting the first assaults of temptation ; for, as St Gregory says,
" if, when temptation arises within the heart, it is not forthwith
rejected, it gains strength and vigour from our neglect and de-
lay." t Hence it becomes more difficult to resist it. The Con-
fessor will then warn his penitents that those unholy thoughts '
which arise in the mind, those impure emotions which are excited
in the heart, are so many sparks of hell-fire cast into the soul by
the demon, who well knows that it will find a fuel very apt to
burst into a blaze ; and that hence, unless these sparks are forth-
with stamped out by an energetic resistance, they will light up a
flame which will soon reduce the poor soul to ashes. We must
therefore behave just as we do when standing by the fire,
and a spark falls upon us : we do not suffer it to remain an in-
stant, but shake it off at once. With the like eagerness should
we shake off these sparks of hell-fire, which, if wilfully kept for a
few moments in the mind, burn the fair robe of purity, and work
in it mortal damage.
440. A lay brother begged St Francis to allow him to keep a
Psalter by him. "No," replied the holy Patriarch; "for, if you
yield to this temptation, you will next be wanting the whole
Breviary, and then you will be wishing for other books ; and, as
soon as you begin to learn a little, you will conceive the mad
notion of being a Professor of Theology :" :{: — meaning thereby
that temptation grows and increases, if it be not smothered in the
* Quid facit vidua inter familias multitudinem ? inter ministroruni greges ?
quos nolo contemnat ut famulos, sed ut vires erubescat. Certe si ambitiosa
domus hsec officia flagitat, pr^ficiat his senem honestis moribus, cujus honor
dignitas dominee sit.
+ Si autem tentationi in corde nascenti festine non resistitur, hasc eadem,
quK nutritur, mora roboratur. Moral., lib. xxi. cap. 7.
X Chron. Francisc, lib. ij. cap. 22.
PRACTICAL SUGGESTIONS. 331
cradle in its earliest infancy. And this applies much more to our
present subject, since temptations against Chastiiy are, as was
said, sparks of hell-fire ; and if not forthwith stamped out, they
will, in a moment, cause a conflagration, and destroy the sluggish
and negligent soul.
441. Third suggestion. The Director will not be content that
his penitent should discover every fault committed by him against
holy purity, but he will further persuade him to manifest every
thought and temptation against this virtue, as well as the occa-
sions to which he has heedlessly exposed himself; because there
is nothing better than this practice to give security against all evil.
This is the advice given by Cassian : We have to wage a truceless
war, both day and night, against enemies who are at once invisible
and bent on our ruin ; nor are we engaged with one or two
enemies, but with countless bands of ferocious adversaries, and,
what is worse, defeat is by so much the more dangerous as our
foes are the more enraged against us, and as their attacks are the
more secret. Hence, we should faithfully follow the advice of our
ghostly fathers, and, setting aside all shame, manifest to them
every unholy thought arising within our hearts.* By acting thus,
we shall, as this great master of asceticism assures us, be safe
against the assaults and wiles of our hellish foes.f He had just
been saying that whoever is undeterred by shame from discovering
to his spiritual guide the thoughts and emotions arising within
him, will never be led astray by his enemy, crafty though he be.ij:
The reasons are what we have already mentioned. First, that the
devil is like a thief, who, when discovered, takes to flight and
* Habet (homo) non adversus visibiles, sed invisibiles, atque immites hostes
diurnum, nocturnumque conflictum ; nee contra unum, seu duos, sed eontra
innumerabiles catervas spirituale eertamen : eujus casus tanto periculosior
cunctis, quanto et infestior inimicus, et congressus occultior. Et ideo semper
seniorum summa cautione sunt sectanda vestigia, atque ad eos cuncta, qu^ in
nostris cordibus oriuntur, sublato confusionis velamine deferenda. Collat. ii.,
cap. II.
+ Qua institutione formatus, non modo ad perfectam discretionis rationem
quisque perveniet ; verum etiam munitus, a cunctis insidiis inimici tutissimus
permanebit. Ibid., cap. 11.
+ Non valebit ignorationi ejus callidus hostis illudere, qui universas cogita-
tiones in corde nascentes periculosa verecundia nescit obtegere. Ibid., cap. 20.
332 GUIDE TO THE SPIRITUAL LIFE. |
hides. Secondly, that the soul, both in virtue of the counsels and
exhortations of the Director and of the more plenteous grace whicl
God gives it, as a reward of its candour, becomes stronger anc
braver for the conflict, and, hence, surer of che victory.
442. Fourth suggestion. The Director should persuade hii
penitents who are harassed by the vice contrary to Chastity, t(
take upon themselves some moderate penance, such as fasting
the hair-shirt, or discipline, — according to what we observed ii
the seventh Chapter; — as these bodily austerities are of great avai
for keeping under the pride of the flesh, and for obtaining of Goc
a plenteous grace to withstand its assaults. Thus was the mothe
of St Edmund Rich wont to act, for, while her boy was at hi
studies in some far-off city, in the parcels of linen and clothes sh
sent him for his needs, she would hide either a hair-cloth or j
discipline, that by mortifying his body with these instruments o
penance, the youth might preserve unsullied the lily of his virginity
And, indeed, by this affliction of his innocent flesh, St Edmunc
preserved his virginity to the end of his days. The Director will
then, employ the like means.
443. Fifth suggestion. The Director must bear in mind that
although virginity is a higher state than conjugal Chastity, ye
may a married person be more perfect and chaste than a virgin
This is the teaching of the Angelic Doctor. For such a one ma)
be more ready and willing in his mind to observe continence, i
it were required for God's service, than is another who in fac
possesses the treasure of virginity ; in which case the Chastity o;
the married person will surpass that of the virgin, in aff"ectior
though not in eff"ect.* The holy Doctor alleges the authority o
St Augustine, who, writing to a virgin, exhorts her to speak ai
follows : — " Though unmarried, I am not better than Abraham
who was married." t And he adds the reasons why she shoulc
* Licet virginitas melior sit quam continentia conjugalis, potest tamen con-
jugatus melior esse quam virgo, duplici ratione : primo quidem ex parte casti-
tatis, si scilicet ille, qui est conjugalis, habeat animum magis paratum ad vir-
ginitatem servandam, si oportet, quam ille, qui est virgo, 2, 2, q. 152, a. 4
ad I.
+ Ego non sum melior quam Abraham. De Bono Conjug., cap. 22.
THE VIRTUE OF MEEKNESS. y^i
speak thus : " For had it behoved Abraham to lead the life that
I am leading, he would have led it with far greater perfection,
while, had I to lead the life he led, my perfection therein would
be far below that which he practised."* Further, St Augustine
compares the celibacy of St John the Baptist with the wedded life
of Abraham, and says that both, according to the divers circum-
stances of the times, were soldiers of Christ, with this difference
only, that John had the gift of continence in very deed, while
Abraham possessed it only in the habitual disposition of his
heart, f I have said thus much in order that Directors may
understand that they are not to content themselves with cultivat-
ing the fair flower of Chastity only in the hearts of youths and
maidens, of widows and ecclesiastics ; but they must further labour
to implant it in the breasts of persons joined in wedlock, since
these also are capable of attaining a high degree of perfection in
Chastity, if they observe what has been explained in this Article ;
and especially if they act with a great detachment of soul, and
preserve that continency which befits their state.
ARTICLE X.
On the Virtue of Meekness.
CHAPTER I.
WHEREIN THE VIRTUE OF MEEKNESS CONSISTS, AND HOW IT IS
DISTINGUISHED FROM PATIENCE.
444. According to St Thomas, Meekness is a potential part of
the fourth Cardinal Virtue, because in its mode of procedure it
* Et rationem postea subdit, dicens : quod enim nunc ego, melius ille egisset,
si tunc agendum esset. Quod autem ille egit, sic ego non agerem, etiamsi
nunc agendum esset,
1" Augustinus dicit in libro de bono conjugali, quod Joannis coelibatus, et
I
334 GUIDE TO THE SPIRITUAL LIFE.
has a certain resemblance with Temperance, in that it enables
the soul possessed of it to refrain from extravagance and excess.
It will, perhaps, seem to the reader that the virtue of which I am
going to treat in the present Article is no way different from
Patience, of which I spoke in the eighth Article ; since both
Patience and Meekness have one common aim, which is to enable
us to bear up against the mishaps which encompass us about in
this wretched Hfe. But this would be a mistake, as the endurance
of evil may be attained in two ways : either by moderating the
grief which rises within us and fills our hearts with gloom on the
occurrence of any misfortune, or by bridling the anger and indig-
nation enkindled within us at an injury received — an emotion
which tends to seek revenge. It is the part of Patience to banish
grief from our souls, by whatever species of evil it may be en-
gendered ; but it belongs to Meekness to check the anger which
is provoked by affronts, and to hinder the vengeance which this
dark passion urges us to take. Such is the teaching of St
Thomas.* And it is true. For, as we call him patient who grieves
not under the burden of his trials, who is not disquieted or
troubled, who falls not into melancholy, so do we call him meek
who, under the strokes of insult, keeps down anger, kindles not
into indignation, seeks not to avenge his wrongs. St Ambrose is
of the same mind, as he says the meek are they who have wholly
overcome the passion of anger, of vengeance, of rage, and all
spirit of discord. t In a word, the virtue of Meekness is a sooth-
ing balm against the hot and impetuous emotions of anger ; by
its gentle unction, it calms or extinguishes them, and, rendering
them amenable to reason, reduces them to due peacefulness, as
the Angelic Doctor heretofore quoted expressly teaches. %
Abrahre connubium, pro temporum dispositione pro Christo militaverunt; sed
Joannes continentiam in opere, Abraham vero in solo habituhabuit. Ut supra,
in respons. ad i.
* Dicendum, quod patientia dicitur habere opus perfectum in adversis to-
lerandis, ex quibus primo procedit tristitia, quam moderatur patientia ; secundo
ira, quam moderatur mansuetudo. 2, 2, q. 136. art. 6.
>(• Qui sunt mansueti, nisi quos nullus spiritus dissensionis exagitat, non ira
perturbat, non ssevitia exasperat, non rabies crudelitatis inflamniat ? In Ps.
xxxix.
% Mansuetudo est, quae secundum rationem rectam moderatur iras.
772^^ VIRTUE OF MEEKNESS. 335
445. I will now set before the reader's eyes a lively image of
both these virtues, which may enable him to see wherein they
differ, and to discover the loveliness of both, so as to become
enamoured of them. It shall be taken from St Lidwina, a virgin
most distinguished at once for Patience and for Meekness, accord-
ing to the divers description of the evils that befell her.* We
have already witnessed her Patience amid the acute pains which
she endured so constantly for thirty-eight whole years ; let us now
study her Meekness under insult and outrage. During her long
and most trying sickness, four soldiers, urged by a rage which it
would seem was inspired by the foul fiend, entered the chamber
of the afflicted maiden, and began to insult her with injurious
words and shameful reproaches. Not content with this, they
struck her, heaping blow upon blow, with the most barbarous
cruelty. In the midst of this dire infliction, the poor sick girl was
like a tender lamb in the clutches of a wolf, bearing with a calm
countenance the insults and blows of these savages; and not only
did she not seek to be avenged of such outrages, but she did her
best to hinder those who Avould have invoked the vengeance of
the law. Now, let the reader fix his attention on St Lidwina, and
he will discern two distinct portraits — one of heroic Patience, the
other of a no less heroic Meekness. If he consider her calmness,
contentment, and resignation to God's will, amid the sufferings she
had to endure for so many weary years, he will seem to himself
as if he were gazing at a picture of the patient Job. If he look
at her while suffering the reproaches, insults, and scorn, which she
bore so imperturbably, without the slightest emotion of anger, he
will think that he has before him an image of the meek David, so
calm amid persecution, insults and outrage. He will be perplexed
to decide which of these two virtues he should most admire in the
saintly woman ; because pain pierces the bodily frame, but insults
penetrate to the very heart, and provoke it to anger and revenge,
whence it needs greater self-control to keep calm and unmoved
under the upheavings of indignation. Now, it is of this Meek-
ness, which so charms us in the Saints, that we are going to
treat in the following Chapters, for it has been proved to be a
* Surius. Vita S. Liduince.
336 GUIDE TO THE SPIRITUAL LIFE.
virtue distinct from Patience, of which we have already dis-
coursed.
446. But, not to confound one virtue with another, it must be
observed that Meekness is akin to Clemency, and yet somewhat
different from it. It resembles Clemency, inasmuch as both aim
at keeping anger in check; it differs from it, in so far as Clemency
properly belongs to those only who bear rule, and are set over
others, and its function is to moderate anger so as to mitigate the
punishment due to malefactors ; while Meekness befits every
class and station, and has for its appropriate task to moderate
anger in every one, lest it fall into excess. Such is the view of
St Thomas.* In a word, Clemency is truly Meekness, but proper
only to princes, and those who are invested with authority over
subjects.
447. I will now call the reader's attention to two famous
examples of this latter virtue, given by the two illustrious Em-
perors Constantine and Theodosius, both of whom rightly re-
ceived the surname of Great.t There were rebellious subjects,
whose audacity went so far as to lead them to shamefully insult
the statue of the great Constantine, and then out of scorn to throw
it to the ground. The pious prince was in no wise moved at this
outrage; not so his courtiers, who, unable to suffer that such an
affront should remain unpunished, exaggerated its grievousness to
the Emperor, and urged him to avenge, by an exemplary punish-
ment, the outrage done to his imperial person. On hearing this,
Constantine raised his hand twice or thrice to his face, and said,
with a smile, "I do not feel any wound,":}: — as if he would say
that the violence and insult done to his statue had made no
impression on his heart, wherein Clemency kept watch and ward
over the emotions of resentment.
* dementia est lenitas superioris ad inferiorem, mansuetudo autem non
solum est superioris ad inferiorem, sed cujuslibet ad quodlibet. Mansuetudo •
in quantum refrsenat impetum ir;s, concurrit in eumdem efFectum cum de-
mentia. Differunt tamen ab invicem, in quantum dementia est moderativa
exterioris punitionis, mansuetudo autem proprie minuit passionem iras. 2, 2,
q. 157, art. i.
f P. Ribaden. De Princ. Christ., lib. ii. cap. 18.
X Ego nullum vuhius sentio.
REASONABLENESS OF MEEKNESS. z^i
448. A prefect appointed by Theodosius the Great was, as St
John Chrysostom relates, murdered by the people of Antioch for
some trivial reasons. Many of the accomplices in the crime had
taken to flight, numbers were lodged in prison, and the whole city,
in fear and trembling, awaited the thunderbolt of imperial ven-
geance. The Bishop Flavian went to cast himself at the Em-
peror's feet, to implore his clemency for his rebellious flock, and
soon obtained a general amnesty. The holy Doctor concludes
that, by this deed, the Emperor acquired the glory of being a
prince no less brave and magnanimous than clement and gracious.*
But this illustrious Monarch deserves still greater praise for the
law he published, withdrawing from the jurisdiction of the second-
ary courts the crime of such as outraged his name by insolent or
contumacious words. The law alleges the following reasons for
this : — " If such expressions proceed from thoughtlessness, no
account is to be made of them ; if from insanity, they claim com-
passion ; if from an irritated heart, they should be forgiven." t
Lastly, the law concludes with an order that all such causes be
brought before the Emperor in person, to be judged by his own
most clement heart. We will now proceed to show how much
this clemency, which is in private persons called Meekness, befits
a man possessed of reason, a Christian man, and still more a
spiritual man.
CHAPTER II.
HE THAT IS NOT MEEK IS NOT A REASONABLE MAN.
449. By a reasonable man, a rational being, 1 do not understand
merely one endowed with reason, for this belongs even to the
insane, though their free-will be clogged and hindered in its action ;
* Et principis non minus pii, et dementis, quam fortis, et magnanimi glo-
riam consecutus est. Homil. 2 ad Popul. Antioch.
t Quoniam si id ex levitate processit, contemnendum est ; si ex insania,
miseratione dignissimum ; si ab injuria, remittendum. Cod. Theod., lib. ix.,
tit. 4, L. Si quis Imperat.
VOL. III. Y
338 GUIDE TO THE SPIRITUAL LIFE.
it belongs to persons overpowered through strong drink, and to
such as are asleep, though their mental powers be enchained by
slumber. Every wise man should be ashamed of the title in this
remote and restricted sense. By a reasonable man, I mean one
who is capable of making use of the reason wherewith he is na-
turally gifted ; and they certainly can lay no claim to this designa-
tion, who, allowing themselves to be transported by anger, are
wholly devoid of the quality of Meekness, and whose passions
degrade them to the level of the brutes.
450. Two things distinguish man from the brute. The first is
reason, which we take as the rule of our actions — instead of in-
stinct, or natural inclination, which is the guide of the brutes —
since we act by the choice of our free-will. This distinction is of
the essence of our rational nature. The other thing that distin-
guishes us from the beasts is the outward conformation of our
limbs and organs ; which, though it appertain not to the essence
of our being, is connected with its dignity, and hinders us who
are men from being likened to the brute creation. Now, we are
robbed of these two prerogatives by anger and wrath, whence it is
not to be wondered at that they render us like unto animals. As
far as concerns reason, says the Angelic Doctor, amongst all the
passions which run riot in our hearts, none impede reason so much
as anger ; and he even goes so far as to compare an angry man
to one who is drunk or asleep, in whom reason is wholly enchained
by the fumes of wine or the unconsciousness of slumber.*
451. But attend to the proof which the holy Doctor alleges, to
establish his position. He says that reason, in order to its opera-
tions (as long as this mortal life lasts), needs the sensitive powers
of the body as instruments of its workings. Now, if these powers
are troubled and disordered by a commotion of the humours,
* Dicendum quod mens, vel ratio, quamvis non utatur organo corporali in
suo proprio actu ; tamen quia indiget ad sui actum quibusdam viribus sen-
sitivis, quorum actus impediuntur, corpore perturbato, necesse est quod per-
turbationes coi^porales etiam judicium rationis impediant, sicut patet in ebrie-
tate, et somno. Dictum est autem, quod ira maxime facit perturbationem
corporalem circa cor, ita ut etiam usque ad exteriora membra derivetur.
Unde ira inter ceteras passiones manifestius impedit judicium rationis. i, 2,
q. 48, a. 3.
REASONABLENESS OF MEEKNESS. 339
reason is prevented from employing them — they become unsuit-
able instruments. Let us take the sense of sight as an instance.
If the eyes be regularly formed and provided with the necessary
apparatus of vision, the soul can, by their medium, discern visible
objects ; but if the humours be altered by an inflammation, if the
symmetry of the subordinate parts be disarranged, a man will no
longer be able to perceive objects, even when they are just before
him. Just so, if a passion overcast and darken the organs of the
mind, reason will either be unable to perform its appropriate acts,
or will perform them very imperfectly. Now, continues the Angelic
Doctor, among the passions, anger is the most turbulent, in that
it inflames the blood in the neighbourhood of the heart, spreads
its heat throughout the body, stirs up the humours, sets all the
spirits in motion, so that the brain is greatly disordered by this heat
and disturbance, and its powers become confused ; whence reason
cannot perform its acts by the instrumentality of the brain, or, if
it does, it can exercise them only in a very incomplete manner.
St Thomas, therefore, most truly infers that anger evidently im-
pedes the use of reason.* But if a man, beside himself with wrath,
is actually deprived of reason, what is there to which he can be
likened, unless indeed to the brute ? For, like the brute, he no
longer acts under the guidance of reason, but by the transports of
passion.
452. But you may object : at least he is distinguished from the
brute by the outward conformation of his frame and the use of his
senses. No, reply the Holy Fathers ; even in this he is no longer
like a man, but resembles a brute beast. As regards speech,
anger, says St Thomas, not only hinders the exercise of thought,
but paralyses the tongue, so that a man may be able to roar, howl,
and yell like a brute, but at the same time be unable to speak.f
As regards the distortion and disfigurement of the countenance
and outward bearing, St Gregory gives a description no less exact
than minute. " Look at a man transported by anger ! His heart
beats violently, his whole body is in a tremour, his face is flushed ;
* Ira inter ceteras passiones manifestius impedit judicium rationis.
t Potest esse tanta perturbatio iras, quod omnino impediatur lingua ab usu
oquendi ; et tunc sequitur taciturnitas. i, 2, q. 48, art. 4.
340 GUIDE TO THE SPIRITUAL LIFE.
his eyes sparkle, he sees not ; if he looks he cannot recognise those
best known to him ; his tongue is powerless, confused, and utters
the cries of a beast rather than the Avords of a man, so that he
himself knows nothing of what he is saying. Good God ! " he
concludes, "wherein is such a one different from a demoniac, who
has lost both reason and sense ?" *
453. Nor is St John Chrysostom less truthful or less vivid in
the description which he gives of a passionate man. " You will
see that a man in a transport of rage runs in hot haste, like one
insane : you will see him dart fiery glances on every side ; his
countenance swells ; his hands move disorderly ; he stamps in a
ridiculous manner with his feet, and rushes like a lunatic on those
who strive to hold him back or to pacify him." f Whence we may
draw, with a moral Philosopher, the following inference : — " What
must be the interior of the hapless man whose outward appearance
is thus so shamefully distorted ? If he have thus lost all likeness
to man in his exterior, think you that he can still retain within, the
reason and the nature belonging to man ? " J
454. Galen tells us of himself,§ that, while yet a very young
child, he chanced to see a man who, approaching the entrance of
a house, tried to open it in great haste, but, because the key would
not act, and all his en'orts and contrivances availed him nothing,
he got into such a rage that his face was all on fire : he gnashed
his teeth and stamped on the ground. Then, as if the door was
guilty of standing in his way, he began to kick it like a madman,
and next venting his fury on the key, he was seen to gnaw at it
* Irse suae stimulis accensum cor palpitat, corpus tremit, lingua se praspedit,
facies ignescit, exasperantur oculi, et nequaquam recognoscuntur noti. Ore
quidem clamorem format ; sed sensus quid loquatur, ignorat. In quo itaque
iste ab abreptitiis longe est, qui actionis suas conscius non est ? Moral., lib. v.,
cap. 30.
\ Videbis iratos, non secus ac insanos, turpiter in medium prascipites ferri.
Cum enim circa praecordia efferbuit ira, ignem emittit ; tota inflatur facies ;
incomposite manus moventur ; ridicule prosiliunt pedes ; rixam dirimere co-
nantibus insultant ; et in eos nulla ab insanientibus differentia irruunt. Horn.
3 in Joan.
J Qualem putas esse animum, cujus externa imago tam fceda est. Seneca,
Lib. de Ira, cap. 35.
§ Lib. de Cognosc. et Cur. Animi Morbis.
REASONABLENESS OF MEEKNESS. 341
like a dog. Nor did his madness stop even here ; for, lifting up
his darkened eyes to heaven, and with ferocious contortions of
his lips, he commenced uttering horrible blasphemies against God,
foaming at the mouth like a lion, and bellowing like a bull. The
illustrious physician says that, child as he was, he was horror-
struck at this sight, for he seemed to be looking upon, not a man,
but a wild beast, despoiled of all reason and sense of humanity ;
and the sight inspired him with such an abhorrence of anger, that
no one ever saw him angry throughout the whole course of his
life.
455. But, if it be true that anger impedes in man the exercise
of reason, and at times even wholly paralyses it, — thus changing
him from the rational animal, which he is, into an irrational, savage
brute, — who does not see the need we stand in, of acquiring the
virtue of Meekness, to which it belongs to bridle the mad passion
of anger, to tone down pride, to maintain reason in the unshackled
and complete exercise of its powers of well-doing, and thus to
preserve for our exterior and outer senses the order and decency
which befits us? Granted, you will say ; but it is too arduous a task
to keep this impetuous passion within bounds, for, like a high-
mettled colt, it shakes off the yoke of reason before we are aware,
and violently transports it to vengeance. "What!" replies St
John Chrysostom, in amazement, "we are able to tame the very
lions, and yet we cannot tame the ferocity of our own souls !
Savage as brutes are by nature, they may by art be rendered
gentle, despite their natural bent ; and we, who by nature are
gentle, would be fierce and savage against the bent of our nature !
We are able to take away from the brutes what is proper to their
nature, and to implant within them that which is contrary to it,
and yet we would declare our inability to preserve within us that
gentleness with which the very nature of man has been endowed."*
* Quid dicis, homo ? Leonibus imperamus, et animos eoriTm mansuetos fa-
cimus : et dubitas, num mentis ferociam in mansuetudine mutare possis ; quam-
vis natura bestiae feroces sint, et prseter naturam mansuetse : contra tu, praeter
naturam ferox, natura autem mitis ? et qui bestiis id quod natura eis inest
auferre, et quod eorum naturae adversum inserere potes : id quod natura tibi
prsestitit, servare non potes? Horn. 9 in cap. i Genes.
342 GUIDE TO THE SPIRITUAL LIFE.
What is here impHed is, that if, by art and perseverance, we can
tame wild beasts, we are far more able, by watchfulness and mor-
tification, to render our own hearts meek and gentle.
CHAPTER III.
THAT HE WHO HAS NOT THIS VIRTUE OF MEEKNESS IS NOT A
CHRISTIAN.
456. If any one place all the glory of the Christian name in holy
Baptism alone, whereby we are admitted into the bosom of the
Church, it will be useless for him to read the present Chapter ;
because, although he check not his angry passions until he have
become more ferocious than a tiger, he will surely not cease to be
a Christian in this sense. But it must be remembered that this
boast can be made by the most wicked and depraved Christian,
and even the most hardened and unbelieving heretic, — not to
mention numbers of those miserable lost souls now wailing in the
bottomless pit, — for, in truth, the character graven on the soul by
this Divine Sacrament is so ineffaceable that it cannot be blotted
out even by the stain of the blackest crimes.
457. By a Christian, I mean what so glorious a name truly
implies — that is, a follower and imitator of Jesus Christ, especially
in those virtues which He so much prized. But who does not
know that Meekness was the favourite virtue of our Blessed
Saviour, Who, when He was reviled, did not revile — when smitten,
threatened not, but gave Himself up to him that condemned Him
unjustly; as the Prince of the Apostles teaches us?* Isaias,
foreseeing with his prophetic eye this Meekness of our dearest
Lord, could find no figure so suited to express it as that of an
innocent lamb, which opens not its mouth before the shearer, but
remains silent and mute, and, without complaining, allows itself
* Cum enim malediceretur, non maledicebat ; cum pateretur, non commi-
nabatur : tradebat enim judicanti se injuste. I, Pet. ij. 23.
MEEKNESS NECESSARY TO CHRISTIANS. 343
to be stripped of its soft wool. Thus, as the Prophet foretold,
did Christ, like a gentle lamb, bend His back to the scourge, His
head to the thorny wreath, give His hands and feet to be pierced
with nails, and, without a sigh or a word of complaint, suffered
His executioners to tear the flesh off His back with the most
atrocious cruelty.*
458. Hence the Apostle, wishing to mention the peculiar and
characteristic virtue of our Blessed Lord, mentions not His poverty
or His obedience, or His humility, charity, and zeal, or any other
of the eminent virtues wherewith He was adorned, but speaks only
of His Meekness; and by this does he conjure the Corinthians,
saying : / beseech you by the Meekness and gentleness of Christ.^
In his Epistle to the Ephesians, he tells them, Let all bitterness,
and wrath, and anger, and clamour, and evil-speaking be put away
from you, a?id all malice. And be ye kind one to another, merciful,
forgiving one another, eveit as God, for Christ's sake, hath forgiven
you.X St John Chrysostom makes the following very suitable
observation on these words : " St Paul," he writes, " exhorts us
to Meekness, not by the example of Angels or Archangels, —
though naturally so gentle, — but by that of the God-Man, that,
stimulated by the honour of being likened to the King of Glory,
we might take courage to check the hot impulses of anger, and to
receive with gentleness and calm of soul contumely, wrongs,
affronts, at the hands of our enemies who hate, or of our friends
who have been rude to, us." § And further on, he adds, that
" though a Christian should be furnished with every virtue, he
must be especially endowed with Meekness, for it is those only
* Quasi agnus coram tondente se obmiitescet, et non aperiet os suum.
Isai. liij. 7.
t Obsecro vos per mansuetudinem, et modestiam Christi. II. ad Cor. x. i.
% Omnis amaritudo, et ira, et indignatio, et clamor, et blasphemia tollatur
a vobis cum omni malitia. Estote autem invicem benigni, misericordes, do-
nantes invicem, sicut et Deus in Christo donavit vobis. Ad Ephes. iv. 31-2.
§ Videtis qualis sit mansuetus? cujus vocetur imitator? non angelorum,
non archangelorum, sed Domini universorum, tametsi etiam illi mitissimi sint,
virtuteque omni pleni. Paulus tamen Dei imitatores nos esse vult, quo pro-
posita tanti honoris magnitudine persuadeat audientibus, ut omnes qui con-
tumelia afficiuntur, vel aliud quiddam grave patiuntur, convicia, atque alia
moderate (erant, imperantesque irse, Deum imitentur. Serm. de Mansuet.
344 GUIDE TO THE SPIRITUAL LIFE.
that are adorned with this virtue whom Christ calls His imitators."
He concludes : " Should, then, any one outrage us, strike us, or
inflict any other injury upon us, let us bear all in peace, setting
at once before our eyes the great maxim that Meekness is the
virtue which makes us imitators of our God." *
459. So much the more, as Jesus Christ requires this imitation
of us, and claims and commands it with His own lips. " Learn
not of Me," He says, "to work wonders — to give sight to the
blind, to restore the use of their limbs to the halt and lame, to
heal the sick, to raise the dead to life. All these things, I know
full well, are beyond your strength. But learn of Me to be meek
and gentle. What I require of you is the heart of a dove, free
from gall, wrath, and rancour — a heart like unto Mine. I require
you to have a heart that loves every one." f And what heart so
hard, so cruel, so brutal, as not to become calm, mild, and under
control, at the words and examples of Christ ? What heart so
insensible that, beholding the Redeemer unmoved, calm, and
silent amid countless insults, mockeries, outrages, most disgraceful
ignominies, and knowing His desire that we should take pattern
by this Meekness of His, would not lay aside all anger, and recover
a placid serenity ? They tell of the elephant, that if in a fit of
fury he meet with a flock of sheep, the sight of these gentle crea-
tures pacifies him, and makes him gentle too. How much more,
then, should not the sight of that most meek Lamb, Jesus Christ,
avail, when set before our minds, to extinguish our anger, to
appease our hearts, and incline them to forgiveness ?
460. In the early ages of the Church, a Christian, walking along
the streets of Alexandria, fell in with a mob of idolaters, who, re-
cognising him for a follower of Christ, began to ill-treat him in
every imaginable way. Some hustled him, others kicked him,
others insulted him with abusive words. He, meanwhile, as firm
as a rock, which pays no attention to the fury of the winds, showed
* Et multss quidem sunt viitutes, quae Christianum virum decent, maxime
tamen omnium mansuetudo. Nam eos solos, qui hac conspicui sunt, Dei imi-
tatores Christus nominat. Proinde congruum est, ut quando quis contumelia
nos afficit, vel verberat, vel alia ratione affligit, sustineamus omnia mansuele
et patienter, considerantes quod Dei imitatores milites fecit.
\ Discite a me, quia mitis sum, ethumilis corde._Mattb. xj. 29.
MEEKNESS NECESSARY TO CHRISTIANS. 345
no emotion amid so many shameful outrages. Then these bar-
barians, in order to pierce him to the quick, began to mock at the
holy Faith, saying, "What wonders, what prodigies, have ever
been wrought by that Christ of yours, with Whom you are so in-
fatuated ? " The good man, who, until then, had not shown any
resentment at the injuries done to himself, could no longer re-
frain at hearing his Saviour spoken ill of, and replied : " Do you
account it, then, a small miracle that 1 remain thus unmoved by
your outrages, that I show no emotion, that the desire of revenge
is not kindled in me?" — meaning by this, that not to resent
injuries is the distinctive character of the Christian, and the
plainest proof of the power of that God Whose disciple he is,
which enables him, amid so many violent onslaughts, to keep the
citadel of his heart firm and unshaken.
461. Hence, whenever, on occasion of something befalling us
which is disagreeable and opposed to our wishes, the flames of
anger and rage shall be kindled within us, let us call to mind our
Saviour's Meekness, setting Him before our minds as He was
amid the insults of His enemies, and we shall not fail soon to
feel a change come over our heart, and to become meek and
gentle ; for, in truth, it is from the forgetfulness in which we live
of the examples set by Christ, that the turmoil of our angry pas-
sions and the resentment of our hearts take their rise.* Blosius
relates that our Saviour, one day, rebuking St Bridget for I know
not what act of impatience and ill-temper, which she had allowed
to disturb her, confined Himself to a reproach for the forgetful-
ness of His divine example, which she had permitted herself during
that time of temptation — " I, thy Maker and thy Spouse," said
Clirist to her, " did for thy sake bear stripes and blows ; yet mere
words were more than thou couldst bear for My sake. At the
judgment-seat I was silent, nor opened I My mouth, while thou,
replying and scolding with harshness, hast raised thy voice beyond
measure. In a word, thou shouldst bear everything patiently for
My sake, Who for thy sake was nailed to the Cross, and by
gentleness and patience, not by harsh rebukes, seek the amend-
* Idcirco, cum tibi grave aliquid, et durum ferenti subrepunt furor, et ira,
recordare mansuetudinis Christi, et statim mansuetus eris, et clemens.
346 GUIDE TO THE SPIRITUAL LIFE.
ment of him that has gone astray." * Thus did our Lord ad-
monish this saintly woman, and, in her, all of us ; teaching that
our guilty transports in time of trouble arise from not having
present to our minds the examples which He has set us of true
Meekness.
462. I will then conclude in the very words of Christ Himself:
Blessed are the meek — they who know how to calm the upheavings
of passion— ^^/- they shall possess the land.\ Should you ask
what is this land which the meek thus conquer, and where they
find true bliss, St Basil will answer that it is the land promised tt
us in the Jerusalem that is above — promised to us by our Re- ■!
deemer in the passage just now cited ; a land which is not given
as the booty of him that fights in war, but as a heritage to him i
who, following in the footprints of His Divine Saviour, like Him, J
suffers injuries, affronts, outrages, in peace, with gentleness and J
long-suffering. % This is why the holy Doctor styles Meekness the <!
greatest of the virtues. §
CHAPTER IV.
THAT HE WHO IS DEVOID OF MEEKNESS CAN MUCH LESS BE
CALLED A SPIRITUAL MAN.
463. Were it possible for any one to be a spiritual man without
the spirit of prayer, it would also be possible for him to become)
* Ego creator, et sponsus tuus pro te sustinui verbera, tu vero ita impatiensi
fuisti, ut portare non potueris verba. Ego stans ante judicem tacui, et non :
aperui OS meum ; sed tu acerbius respondendo et exprobrando, vocemtuamj
nimis exaltasti. Tu debueras omnia patienter tolerare pro me, qui clavis affixus 1
fui pro te : debueras per patientiam tuam eum qui erravit, ad meliora prove- 1
care. Monit. Spirit., cap. 4.
f Beati mites, quoniam ipsi possidebunt terram. Matth. v. 4.
+ Maxima omnium viitutum mansuetudo, eaque in beatitudinum numerum
relata est. Bcati mites, quoniam ipsi possidebunt terram: ilia enim terra coe-
lestis Hierusalem non est bellatorum spolium ; sed longanimiter, et mansuete
omnia tolerantium, sperata hrereditas. In Psalm, xxxiij.
§ Maxima omnium virtutum mansuetudo.
J
NEED OF THIS FOR A SPIRITUAL MAN. 347
spiritual without Meekness. Who does not know that in order to
hold communion with God in prayer, calm of mind and peace of
heart are requisite ? For that pure light which God vouchsafes
to those who deal familiarly with Him, cannot penetrate into a
troubled mind, nor can the tranquil inspirations of His grace find
their way into a heart agitated and upset by the turmoil of angry
passions. For what passion so overcasts the understanding and
shrouds it in palpable darkness as wrath and anger, since the
Apostle whom we have above quoted, expressly teaches that it
goes so far as to trouble and confuse reason itself? Which of our
appetites raises such a commotion within our breasts as anger,
since it even makes our hearts palpitate within us? What con-
versation, then, can he expect to hold with God, what regularity
can be looked for in the practice of virtue from one, who being
devoid of Meekness, is the slave of such turbulent and impetuous
passions.
464. St Gregory observes that anger, by its turmoil, causes the
divine light to vanish, and consequently drives out the spirit of
prayer, which draAvs all its vigour from this light of Heaven.*
Suppose the atmosphere to be agitated by a thunderstorm and by
violent blasts, and to be overcast on all sides by dark clouds,
think how you would fare, were you to go forth to behold the
beauteous face of the sun ; or were it night, if you tried to con-
template the beauty of the stars, you would not be able, since the
brightness of those shining orbs would be hid behind the dense
veil of the darksome clouds. In like manner, give frequent
scope to your angry passions which stir up your bile within you,,
and try to contemplate heavenly things, you certainly will not
succeed, for the divine light will be overcast by this turbid com-
imotion, and the mind will remain confused and in darkness.f
' * Per iram lux veritatis amittitur, sicut scriptum est : Sol non occidat super
iracundiam vestram : quia tunc menti iracundia confusionis tenebras incutit,
iiuic Deus radium suae cognitionis abscondit. Per iram Spiritus Sancti
splendor excluditur : quo contra, juxta vetustam translationem, scriptum est :
Super qiiem requiescet Spiritus meus, nisi super humilem, et quietum, et temeniem
Hrmones meos. Moral., lib. v. cap. 30.
|! + Ira in sinu stulti requiescit, quia nimirum intelligentias lucem subtrahit,
cum mentem permovendo confundit. Ibid.
348 GUIDE TO THE SPIRITUAL LIFE.
465. To be brief, nothing is so essential for him who would
apply to prayer, and, by its means, advance in perfection, as that
the heaven of his mind shall be ever calm, unclouded, and
serene ; and as no passion so disturbs this calm as wrath and
anger, so, according to the observation of St John Chrysostom,
there is no virtue which avails so much as Meekness to prevent its
being disturbed.* And he adds a very good reason for this : " It
will be of little advantage to you, to have acquired a certain out-
ward peace by means of other virtues which remove every occar
sion of disquiet and disturbance, if you harbour within you the!
storms, turmoils, and uprisings of angry thoughts; just as it avails
a city but little to be well provided with fortifications and well
garrisoned, if there remain within it domestic traitors filling the*
streets with their intestine conflicts. For notwithstanding its'
being well protected from the foes without, it will be far worse
off" than any badly fortified city.t Wherefore, to preserve calm
of mind and peace of heart, it does not suffice to flee the world,
to hide in solitude, to bury one's self in grottoes and darksome
caves, to ward off all intercourse and every occasion that may
provoke to anger ; for, despite all this, unless Meekness abide in
the heart, to allay the inner turmoil of vengeful passion, we
shall, even amid trees and woods, in forests, and in the wilds, be
agitated by disturbing thoughts of anger." And so the Saint
might well say that we stand in need of Meekness to keep the
soul calm and in peace, and consequently disposed for prayer and
for receiving the influences of divine grace. J
466. We read in Holy Writ of an event, which illustrates and
establishes the truth of our statement. § Jorain, the wicked king
of Israel, being vehemently incensed against Mesa, the king of
Moab, who refused the annual tribute of one hundred thousand
* Nihil aiiimum ita in tranquillitate et quiete esse facit, quam mansuetudo
et modestia. Homil. 34 in Genes. 13.
+ Nam quamvis plurima pace, et cura externa fruamur, si intra nos cogi-
tationum nascatur tempestas, tumultus, seditio ; nihil externa pax nobis pro-
derit : sicut et neque miserabilius est aliquod civitate, quae licet prassidiis et
muris bene sit munita, intus tamen cives foveat proditores.
X Nihil animam ita in tranquillitate, et quiete esse facit, ut mansuetudo.
§ IV. Reg. iij.
NEED OF THIS FOR A SPIRITUAL MAN. 349
lambs, and as many rams, which he had bound himself by treaty
with his father Achab to pay, determined to right himself by force
of arms. He called to his help Josaphat, the pious king of
Judah, and the king of Edom ; and all three banded together at
the head of three formidable armies, and went to attack the
Moabitish king. But God, in punishment of the unbelief of the
king of Israel, allowed them, instead of directing their march
through a land abounding with supplies, to go by the desert of
Idumea to the encounter of their common enemy. Finding them-
selves in a sandy waste, far from rivers, fountains, and brooks, both
men and cattle began to be parched with thirst ; and as the march
had lasted full a week, they were all, at length, in danger of
perishing with thirst, and of being buried in the sands of that
desert wilderness. Then Joram became aware of the judgment
of God, and broke out into bitter lamentations.""' But Josaphat,
as behoved so godly a prince, seeing that these outbursts of
sorrows availed nothing, and that recourse must be had to God in
so great a peril, said : " Is there not here a Prophet of the Lord,
that we may inquire of the Lord by him ? " The answer was
given him, that Eliseus was there — the servant of the great Pro-
phet Elias. And Josaphat said : The ivord of the Lord is with him.
And as in times of urgent need, kings lay aside their pomp and
icircum stance, and humble their majesty, the three allied monarchs
(vent down to the Prophet in person. As soon as he saw kino-
loram, EHseus, burning with a holy indignation, said : " What
have L to do 7vith thee ? Get thee to the prophets of thy father and
mther, miscreant worshippers of idols, even as thyself" t Joram
•esented not so cutting a rebuke, for he was downcast by the
calamity that had befallen him, but explained the danger which
:hreatened the whole army. Then Eliseus, more than ever
rritated by the idolatrous king, replied : As the Lord of hosts
fveth, before Whom L stand, were it not that I regard the presence
"^ Josaphat the king of Judah, L would not have hearkened to thee
* Heu, heu, heu, congregavit nos Deus tres reges, ut traderet in manus-
»Ioab.
t Quid mihi, et tibi est ? vade ad prophetas patris- tiii, et matris tuos.
350 GUIDE TO THE SPIRITUAL LIFE.
nor looked on thee.^ He then turned to God to implore His aid J
for the thirsting army. But being angered and irritated against the^
king of Israel, he felt himself indisposed to receive the inspiration
of the Spirit of God; so he said : Now hringme avimsb'el: intend-;
ing to appease, by the softness of the music, the upheavings of zeal
which agitated him, and thus to prepare himself to receive of GodI
some communication suitable to the present need.f And so it-
came to pass, for scarce had the sweetness of the melody restored;
the soul of Eliseus to its vv^onted calm, vv^hen the Spirit of thej
Lord came suddenly upon him, and he cried out : Thus saiih thl
Lord, Make this valley full of ditches. Ye shall not see wind, not]
shall ye see rain, yet that valley shall be filled with water that ye maj^f
drink, both ye, and your cattle, and your beasts. And so it camd
to pass the next morning. I
467. I observe on this, that if a commotion and agitation ol!
soul arising from godly zeal for the Divine honour, despised and*
set at naught by this unbelieving king, was for the Prophet a
hindrance to the illumination of the Divine Spirit and to con-j
versation with God, do you imagine that the anger, the indigna
tion, the peevishness, in which some persons, wholly devoid oi
Meekness, indulge so frequently, not out of zeal for God's honour,
but from a petty jealousy for their own, which they fancy to have
been wounded by some word, or action, — do you imagine, I ask,
that this can be anything but a serious obstacle to that light from
on high, to those impulses of divine grace on which depend the
good results of a devout prayer? St Gregory says that there iS
"an anger arising from impatience, and an anger which springs
from a holy zeal for justice ; the former is begotten of vice,
the latter is the offspring of virtue." % Now, if the anger that pro-
* Vivit Dominus exercituiim, in cujus conspectu sto, quod si non vultum
regis Josaphat regis Judae erubescerem, non attendissem quidem te, nee re-
spexissem.
+ Jussit Elisseus psaltem psallere : ut sono suavi, et harmonia musices, ani-
mntn nonnihil indignatione in regem Israel commotum colligeret, sedaret,
eumque in Deum orando sustolleret, et ad recipiendum a Deo proplietiam
disponeret.
X Alia est ira, quam impatientia excitat, alia quam zelus justitise format.
Ilia ex vitio, haec ex virtute generatur. Moral., lib. v. cap. 30.
NEED OF THIS FOR A SPIRITUAL MAN. 351
ceeds from virtue hinders our communication with God, how
should not that which is the offspring of vice be an obstacle
thereunto ?
468. Whatever others may think, I hold it to be impossible :
knowing as I do what St Gregory says, that the contemplation of
the things of God cannot exist in a soul that is agitated, since a
troubled mind cannot behold those supernatural objects which
,our mind, even when calm, can scarcely contemplate.* In proof
of this truth, you will discover that those Saints who have risen
to the highest degree of prayer, have always been the most meek.
Who was ever admitted into such close familiarity with God in
prayer as Moses ? It will be enough if I say that God himself
bore public witness to His having spoken with Moses mouth to
mouth, openly, and not by dark speeches, or similitudes, as He
spoke with the other Prophets.f But on the same authority we
learn, that Moses was very meek above all men who were upon the
face of the earth. X And next to Moses, who was raised in prayer
to a loftier and purer contemplation than David ? For in con-
trast with the other Prophets to whom God usually revealed
hidden truths under emblems and images, he was admitted to see
them in themselves by the most sublime intellectual visions. So
singular was his gentleness, that the Scripture could say of him :
Remember, O Lord, David, a?id all his Meekness.% The word all
expressing how deeply rooted, how flourishing was this virtue in
the heart of the holy king. The same may be said of Abraham,
with whom it pleased God so frequently to converse. He was a
Host meek-tempered man, as appeared when, to avoid every
jccasion of strife, he gave his nephew Lot the choice of the more
'ertile and pleasant region which belonged to him in right of his
Deing the first-born. The same holds good of all the Saints of
;he New Law : the closer, the more intimate their converse with
* Numquam commotioni contempktio conjungitur, nee prsevalet mens per-
urbata conspicere, ad quod vix tranquilla valet inhiare. Ut supra.
t Ore enim ad os loquor ei ; et palam, et non per aenigmata, at per figuras
Dominum videt. Num. xij. 8.
X Erat Moyses vir mitissimus super omues homines, qui morabantur in terra,
bid. xij. 3.
§ Memento, Domine, David, et omnis mansuetudinis ejus. Ps. cxxxi. i.
352 GUIDE TO THE SPIRITUAL LIFE.
God, the more meek-hearted and peaceable they were. If then,
the spirit of prayer cannot be had without the spirit of Meekness,
he who is devoid of this virtue cannot hope to become a devout
and spiritual man.
CHAPTER V.
MEEKNESS SERVES NOT ONLY TO KEEP UNDER OUR OWN ANGER, BUT
ALSO TO DIMINISH THE ANGER OF THOSE WHO ATTACK US,
469. We have hitherto seen how much it belongs first to the
Christian, and then to the spiritual man, to curb anger and every''
appetite of revenge by the virtue of Meekness. My purpose now
is to show how nothing so quenches anger and hate in our
enemies, as when their acts of hostility are met with the practice
of this virtue ; and how it is quite obvious that by Meekness alone
we can succeed in establishing a stable and genuine peace within
our hearts.
470. Fire is not extinguished by another fire; but by water;
thus too the fire of anger which urges an enemy to affront us, is
not to be put out by the anger with which we go forth to en-
counter him, but with the water of Meekness : as St John
Chrysostom remarks.* A cannon ball borne on the wings of
fire, crushes rocks, overthrows strong towers, breaks and shivers
into countless fragments every hard body it meets with in its
path ; but if it strikes against a wool-pack, the softness of the
material stays at once its speed and violence. So, too, if the
rage and fury of an enemy, who comes to assail us with words of
reproach, or deeds of violence, meet with the softness of Meek-
ness in our heart, with gentleness in our reply, it will soon give
way, cool down, and lose all power to hurt us, as the Holy Ghost
* Non potest igne ignis extingui, i-epugnat enim hoc naturje ; sic nee furor
furore alio demitlceri poterit unquam. Verum quod igni est aqua, hoc est irae
manauetudo, et mititas. Horn. 58, in Genes.
MEEKNESS DISARMS WRA TH. 353
Himself assures, saying : A mild answer turnefh away wrath : but
grievous words stir up anger. '^
47 r. Let us see how true this is by the example of the patriarch
Jacob. He beheld his brother Esau marching against him,
thirsting for vengeance, at the head of four hundred armed men.
Terrified at this sight, he stationed all his household in a con-
certed order, putting in the front, and exposing to the first fury
of his brother's wrath, those who were less dear to him ; but
keeping close to his own person those whom he most tenderly
loved. So he put the handmaids and their children foremost ;
Lia and her children came after them ; and Rachel and Joseph,
his especial favourites, were last of all. Having thus arranged
his family, he betook himself to the weapons which were the
most likely to avail against his brother's fury, and to overcome
his attack. What, think you, were they ? Spears, swords,
breast-plates, bucklers, javelins, arrows, and the like? None of
these. To overcome his brother's anger, he employed no other
arms than an extreme Meekness, joined to a most lowly submis-
sion. So that, when he came near to Esau, he bowed himself to
the ground, and humbly worshipped him. After repeating this
homage seven times, he followed up his attack on the infuriated
hate of his brother, with the lowly and peaceful weapons of
Meekness.f He summoned his household to take their turn in
the onslaught, in the order in which he had placed them ; each,
one after the other, drew near, and each one bowed himself to
the ground.^ You are curious to know the result of this mode
of combat, so foreign to the usages of earthly warfare. It was
this : Esau, at the sight of such gentleness, ran to embrace his
brother Jacob ; but this was little, he tenderly clasped him to his
bosom, lovingly kissed him, and wept for tenderness. This, too,
was not all. " Let us go together," said Esau ; " these armed
* Responsio mollis frangit iram. Prov. xv. i.
+ Et ipse progi-ediens adoravit pronus in terram septies, donee appropin-
quaret frater ejus. Gen. xxxiij. 3.
X Et appropinquantes ancillae, et filii earum incurvati sunt. Accessit quo-
que Lia cum pueris suis, et cum similiter adorassent, extremi Joseph, et
Rachel adoraverunt. Gen. xxxiij. 7.
VOL. III. Z
354 GUIDE TO THE SPIRITUAL LIFE.
men whom you see will be your defenders, I your companion."*
What a mighty weapon is Meekness to appease anger, and to
soften the hardness of an infuriated heart ! " Learn hereby,"
says Cornelius a Lapide, commenting on this passage, "that the
anger and pride of fierce men, be they never so mighty, cannot
be tamed so surely by any other means, as by that of lowly
submission. t Look at Esau, who a little before raged against his
innocent brother like a lion ; he is now gentle as a lamb, shedding
tears of affection on the neck of this very same brother, being
vanquished, not by force of arms, but by the arts of a lowly
Meekness. Learn hence how to overcome the spite of your own
enemies when they shall assail you either with contumely or
slander, or by any other means.
472. But St John Chrysostom goes more deeply into this
passage of Holy Writ. After relating the happy results which
followed from the submissive, lowly, and affectionate dealing of
Jacob with his enraged brother, he concludes as follows : — " It
would seem that no virtue is more unwarlike than Meekness,
yet there is none possessing more force by the power it has to
overcome every heart. For as water quenches fire, however
fiercely it may rage in the furnace, so does a soft word extinguish
wrath, even though it burn more furiously in the breast of our
enemy than the flames of a raging furnace. Hence, a two-fold
advantage results from the practice of Meekness ; in that we
make the indignation of our brother to cease, and free his heart
from the anger through which it was in a state of disturbance."^
473. Nor was St John Chrysostom one of those preachers of
whom Christ said: — They teach but practise not; for he showed
* Currens itaque Esau obviam fratri suo amplexatus est eum : stringensque
collum ejus, et osculans, flevit. Gradiamur simul, eroque socius itineris tui.
■f Disce hinc, superbiam, et iram potentium, et ferocium, non alia re magis
frangi, quam sujDplici submissione.
:|: Nihil enim mansuetudine violentius. Nam sicut roguni, cum valde ac-
cenditur, aqua injecta restinguit ; ita et animum camino magis exardescentem,
verbum cum mansuetudine prolatum extinguit. Et duplex inde nobis lucrum
accrescit, tum quod nos mansuetudinem declaramus, turn quod fratris indigna-
tionem cessare facimus, et nientem ejus a turbatione liberamus. Horn. 58,
in Genes.
I
MEEKNESS DISARMS WRATH. 355
forth in bis own behaviour what he preached to the people from
the pulpit. Sophronius relates* that a certain Bishop having
taken offence against him and his clergy, Chrysostom went to
meet him, accompanied by them. He fell at the Bishop's feet ;
at so noble an example, his clergy did likewise ; then the Saint
uttered these humble words : — " Pardon us. Reverend Sir, if we
have offended you in anything ; we are all of us your servants."!
The Bishop was at first astonished at such an act ; but then,
being touched to the quick, he fell in his turn at the feet of the
Saint, and with a flood of tears, said to him, " Henceforward you
shall be my father and master.";]: On his return to his See, the
Saint said to his clergy : " By God's grace we have overcome
our enemy. If you have any enemies, do likewise ; and be sure
that you will be the conquerors." §
474. The holy Doctor gives us the reasons why it behoves us
thus to deal with those who have an aversion for us. There is,
he says, no other means of restoring to our own hearts the peace
which has been troubled by the malignity of others. If you are
hurt at your neighbour's behaving spitefully towards you, he too
feels hurt at your dealing angrily with him. If his enmity em-
bitters your heart, yours has the same effect on his.. If, then, you
would reach the haven of peace and rest, take an opposite road :
he treats you with anger, do you answer him gently ; he meets
you with ill-treatment, do you repay him with kindness; he
wishes in his pride to rise above you, do you submit to him with
lowly Meekness. Search as long as you list, you will discover
no other means to conciliate him, and to restore calm and peace
to your own heart 3 1| so much the more that to behave thus, is the
highest eminence v/hich the virtue of a Christian can attain. To
deal mildly and affectionately with one who loves you is easy
* In Prat. Spirit, cap. 210.
t Ignosce, domine, nobis, servi tui sumus.
X Tu meus dominus, et pater es.
§ Numquid per Christi gratiam vicimus? et vos ergo cum habetis inimi-
cum, ita facite, et victores eritis.
II Quid enim, die mihi : Num reprehendis fratrem tuum, et accusas indigna-
tionem, quod hostiliter se gerit contra te ? Cur igitur diversa via non studes
incedere ; sed ipse magis irasceris? Non potest igne ignis extingui.
356 GUIDE TO THE SPIRITUAL LIFE.
enough ; as Christ says, Even the heathen do this. * The heroism
of Christian Meekness consists in treating humbly and affec-
tionately those who hate, outrage, and persecute us, and in
conciliating them by kindness and services. Thus far St John
Chrysostom. f
475. But this, will you say, is a degree of perfection, not only
high, but difficult of attainment, and far above our puny strength.
I answer, that with the help of God's grace, and the persevering
practice of virtue, we may attain to it. No tower so lofty but we
may reach its summit by going up the steps that lead thereto.
Do you begin by energetically repressing every angry emotion,
availing yourself of the motive alleged above, and by degrees you
will come to be calm and unmoved, even amid ill-treatment and
insults, nay, to rejoice thereat ; and then it will be easy for you
to keep a good heart towards him that offends you. This was
the plan followed by the youth whose story Abbot John was
wont to relate to his monks, to stimulate them to the perfection
of Meekness. J He placed himself imder the tuition of an
austere philosopher, who for three years forced upon him an
abject and shameful employment, and then ordered him for
another three years not only to put up with the abuse he might
chance to receive, but to pay those who insulted him. The
young man faithfully complied with his master's commands,
and then the philosopher told him, "You are now fit for the
study of wisdom ; now you can accompany me to Athens." At
the gate of this city, an old philosopher had his post for the
purpose of making trial of those who aspired to the study of
wisdom, and the test was to abuse and insult them with injurious
words. The youth, then, as he approached the city, was met by
the old man, who forthwith let loose upon him a torrent of abuse
and reproaches. Without showing the least emotion, the student
* Etiam ethnici hoc faciunt.
•\ Hoc vere summse virtutis est, ut non solum eos qui bene nobis afficiuntur,
magno studio diligamus, et eis omnibus modis serviamus ; sed ut etiam eos-
qui nobis infesti esse volunt, assiduitate officiorum nobis conciliemus amicos.
Cit. Homil.
X VitK Patrum. lib v., n. 79, Edit. Colon.
REMEDIES AGAINST ANGER. 357
began to smile good-humouredly, as if he had been honourably
greeted, instead of receiving insult. Seeing so unusual a calm,
the old man returned to the charge with another volley of oppro-
brious epithets. The youth only laughed more gaily and more
unconcernedly. Amazed at this, the philosopher exclaimed :
" How now ! I abuse you, and yet you laugh ! " The youth
made answer : " For three whole years I have had to pay those
who loaded me with such reproaches, but you do it for nothing.
I have reason then to laugh." Great was his Meekness, and
yielding in no point to the more deep-seated and perfect gentle-
ness recommended to us by the Saints. But if this youth could
rise to such a height for the sake of human wisdom, cannot we do
as much for the love of divine wisdom, and of our own perfection ;
out of love of a glorious bliss, and of Jesus Christ, to Whom Meek-
ness is so pleasing, so acceptable, and so dear?
CHAPTER VI.
TWO REMEDIES PRESCRIBED BY ST GREGORY TO CURB THE PASSION
OF ANGER AND ACQUIRE THE VIRTUE OF MEEKNESS.
476. The passion of anger may be weakened, says St Gregory,
in two ways. The first is that, before acting, we unfold to our
mind's eye all the insults that may befall us, to the end that
considering what our dear Lord has been pleased to endure for
love of us, we may dispose ourselves to put up with them for His
sake.* We have indicated this consideration in the foregoing
Article, as calculated to enable us to bear misfortune patiently ;
but, since St Gregory repeatedly prescribes it as a preservative
against several spiritual ailments, it is right that we should
* Duobus modis, fracta possidere animum ira desuevit : primus quippe est
lit mens soUicita, antequam agere quodlibet incipiat, omnes sibi, quas pati
potest contumelias, proponat : quatenus Redemptoris sui probra cogitans, ad
adversa se prteparet. Moral., lib. v., cap. 30.
35 S GUIDE TO THE SPIRITUAL LIFE.
frequently recommend it. The holy Doctor then says, that a
Christian who is insulted, wronged, and thwarted, without his
having forecast such mishaps, may be likened to a soldier asleep,
whom the enemy may kill without risk, as he finds him defence-
less and unable to make any stand. On the contrary, he who
forecasts dishonour, provocation, insults, and all he may have to
suffer from the malice of his fellows, is like a soldier on the watch
against the enemy's approach, who is ever ready, sword in hand,
to fight and to put them to rout, and constantly disposed by his
watchfulness to win a glorious victory. We should, therefore,
says the Saint, always (once a day perhaps would suffice) foresee
the contradictions that we may have to undergo from our neigh-
bours, in order to ward off with the breast-plate of Meekness all
the darts that may come from without, and to hold in check the
motions of anger which may be stirred up within. *
477. I just now observed, that it will be sufficient to do once
a day, what the Saint would have us do almost at every turn," and
this should be done at the time of morning prayer. We should
then call to mind all the offensive words which by any chance may
be addressed to us, all the annoyances we may have to undergo,
the complaints that may be made, and whatever slights, insults, and
provocations may fall to our lot. At the same time, we should,
as St Gregory teaches, set before our eyes our Redeemer, beyond
compare more grievously offended by insults of the kind of which
we are speaking, considering the extreme Meekness and gentle-
ness wherewith He bore all for our sake ; and we should thence
take courage, from our hearts offering ourselves, for love of Him,
to suffer the little that may befall us, without anger or resentment.
With St Basil may we say, " You may, perhaps, be overwhelmed
with blows. They may even spit in your face, but your Saviour
* Qui enim improvidus ab adversitate deprehenditur, quasi ab hoste dor-
miens invenitur; eumque citius inimicus necat, quia non repugnantem perforat.
Nam qui mala imminentia per sollicitudinem prrenotat, hostiles incursus,
quasi in insidiis vigilans, expectat ; et inde ad victoriam valenter accingitur.
unde nesciens deprehendi putabatur. Solers ergo animus ante actionis sua;
primordia, cuncta debet adversa meditari, ut semper hsec cogitans, semper
contra hsec thorace patientioe munitus, et quidquid accesserit providus superet ;
et quidquid non accesserit, lucrum putet.
REMEDIES A GA INS T A NGER. 3 5 9
suffered this for you. Some slander will be laid to your charge,
your fair fame will be blackened, but the honour of your Saviour
was torn by the envenomed fangs of calumny. Your clothes may
be torn off your back, ay, but so too were the clothes of your
Saviour, and lots were cast for them. You may conjure up the
greatest disgrace likely to be inflicted upon you, yet will you never
be unjustly doomed to die, and be nailed to a cross, as Christ was
nailed for your sake. But if He submitted to such unspeak-
able ignominy for your good, can you not accept, with willing
heart, some slight insult, for love of Him ? " * A most effectual
means is this of being fore-armed against the offences which may
be committed against us, and of keeping the soul in readiness to
allay every movement of anger that such circumstances may stir
up within us.
478. St Chrysostom says, that to appease a heart, however full
of anger it may be, it suffices to keep before our eyes the
examples of Meekness set us by holy David.t " Do not tell me,"
says the Saint, " that your enemy is a scoundrel, a perfidious
wretch, and incorrigible to boot ; for whatever you may lay to his
charge, he cannot be worse than was Saul, whose life David had
so often spared, when it was in his power; yet this treacherous
man never ceased to set fresh snares for the life of the guiltless
and meek youth, and to respond to his benefits by repeated
betrayals." \ Now, if the example of forbearance set by a mere
man like ourselves, and who never had to suffer such cruel wrongs,
ought to suffice (as this great Doctor teaches) to quench the
flames of anger, though kindled countless times within our breasts.
* Alapa vel pugillo caesus es ? expuit aliquis in faciem ? Eadem et Domi-
nus est passus. Calumniam pateris ? et Dominus. Tua laceratur vestis ? et
Domino exti-acta per vim est vestis, et super earn missse sortes. Nondum con-
demnatus es : nondum cruci affixus. Homil. 10, De Ira.
f Si imaginem Davidis prse oculis habeas, et in hanc assidue figas oculos,
etiamsi millies abundet ira, mentis oculos perturbans, ad hoc virtutis exemplum
respiciens, perfectam consequeris sanitatem. Horn, de Davide et Saule.
X Ne quis igitur milii dicat : inimicum habeo sceleratum, improbum, incor-
rigibilem. Quidquid dixerit, non est autem Saule deterior, qui semel, iterum,
immo saspius servatur a Davide, cum ipse mille modis illi struxisset insidias ;
tamen post tot beneficia accepta, perseveravit in sua malitia.
36o GUIDE TO THE SPIRITUAL LIFE.
what will not be the power of the example of the King of
Heaven, of the Monarch of the universe, Who bore with un-
speakable Meekness affronts far greater, and bore them for our
sake ? It is surely beyond doubt that Meekness will have this
power, provided only that we forecast the wrongs we may have to
undergo, set them side by side with what Christ endured, and en-
courage ourselves to the imitation of His forbearance.
479. St Gregory proceeds to set forth the second remedy which
he prescribes for curbing anger, and acquiring Meekness. The
second means of acquiring Meekness under injury is, that on
beholding the excesses of others against ourselves, we call to mind
the shortcomings whereby we, in our turn, have, at other times,
transgressed. For the consideration of our weakness will help us
to excuse that of others. He will bear injury without losing his
peace of mind who remembers that he too needs to be borne with;
and as water quenches fire, so the recollection of our own faults
will extinguish the flames of anger and rage, when kindled in our
heart ; for we shall be ashamed not to pardon others their
offences, if we but reflect that we have much on our conscience
which needs pardon.*
480. The saintly Doctor means hereby, that the person who is
offended, if only he think of the many sins by which he has
outraged the divine goodness, and the awful chastisements which
he has deserved, will humble himself, and deem himself to have
merited the wrongs inflicted on him by his neighbour, and
through this inward self-humbling, will keep down the ebullitions
of the anger that are urging him on to resentment and vengeance.
What criminal ever was there, who, doomed for his crimes to
suffer death at the hands of the executioner on an infamous
gibbet, would not gladly exchange this ignominy for the affront of
* Secundus autem conservandse mansuetudinis modus est, ut cum alienos
excessus aspicimus, nostra, quibus in alia excedimus, delicta cogitemus. Con-
siderata quippe infirmitas propria, mala nobis excusat aliena. Patienter nam-
que illatam injuriam tolerat qui pie meminit, quod fortasse adhuc habet, in
quo debeat ipse tolerari. Et quasi aqua ignis extinguitur, cum surgente furore
animi, sua cuique ad mentem culpa revocatur, qui erubescit peccata non par-
cere, qui vel Deo, vel proximo ssepe se recolit parcenda peccasse. Moral.
Ut supra.
REMEDIES AGAINST ANGER. 361
a slap on the face by the hands of his enemy ? And what
Christian, who, on considering that for his sins he has merited
everlasting death and endless torments at the hands of the
infernal torturers, will refuse willingly to bear with an insulting
word or deed, a malicious annoyance, or unjust grievance, at the
hands of his enemy ? " Not one," replies St Bernard ; " for from
the knowledge of our iniquities and from repentance for them, not
only does that Meekness spring, which can take no hurt from the
venomous breath of the dragon, but a greatness of soul that is not
daunted by the lion's roar." *
481. The story of St Marina is well known ; but because it is
most suitable for the confirmation of the teaching of the two holy
Doctors just quoted, I will briefly resume it.t This saintly
maiden was mistaken for a man, and having been admitted by
certain monks into their monastery, took the habit and went by
the name of Marinus. In course of time, she was falsely accused
of having deflowered the daughter of one who had given her
hospitality. The Abbot, on hearing such a serious charge, asked
Marinus whether he was indeed guilty of so enormous a crime.
Marinus was well aware that she neither was, nor could be, guilty
of such an act ; yet, calling to mind the other faults which she
had committed in the course of her life, she would not justify
herself, but replied thus to the Abbot : " I have sinned ; I will do
penance ; do you, Father, pray for me." The Abbot boiled over
with indignation ; and after having had her severely beaten,
expelled her the Monastery, as unworthy to abide in the holy
place she had brought to shame by her excesses. But not even
these extremities induced the pretended Marinus to make her
innocence manifest ; but, prostrate at the monastery gate, she
begged of the monks, as they went in and out, pardon of her
sins, and a morsel of bread to support life. After a while, the
father of the seduced girl, taking in his arms the child of sin,
carried it to Marinus, cast it into her lap, saying : " This is the
* Non modo oritur mansuetudo, cui draconis flatus non noceat, sed etiam.
magnanimitas, quam rugitus leonis non terreat. In Psal. " Qui habitat,".
Serm. 13.
f In vitis Patrum. Part i.
362 GUIDE TO THE SPIRITUAL LIFE.
fruit of your crime ; it is your duty now to see to its support."
She needed only to have revealed her sex to put her innocence
beyond all doubt, to contradict the slander, to save herself from
such confusion, and to confound her calumniators. But no ;
without exculpating herself, she adopted the babe with indescrib-
able gentleness, and began to nourish it with the little bread that
was given her out of charity, as if it really were her own child ;
keeping ever before the eyes of the monks, and of all who entered
the monastery, the tangible proof of a crime she had not com-
mitted. She continued thus to sit with the child, at the threshold,
for five whole years, earning for herself the most stinging
reproaches, and increased her shame beyond measure. The
Abbot, at length, moved to pity by so persevering a penitence,
readmitted her ; on condition, however, that she was daily to
sweep and dust the monastery, carry water wherever it was
needed, and wash the sandals of the monks. She bowed her
head, and accepted everything in penance ; not for her supposed
sin, but for her other faults ; and within a few days after, she
died. On hearing the news of her death, the Abbot observed :
" Was he not, in truth, a wicked and dissolute monk, since God
has not allowed him length of days sufficient to complete his
penance? He does not deserve to lie in the cemetery with the
other monks ; pay his remains the usual duty of washing them,
and let him be buried without the sacred enclosure." The monks
did as he commanded, and then it was that death made known
the innocence of Marina, which she forbore to vindicate in her
life time.
482. I can hardly believe that the annals of the Church contain
an instance of more heroic Meekness. The holy maid, ruined in
her honour, by so atrocious a slander, rendered the butt of the
most biting reproaches, and an object of abhorrence to the Com-
munity— who declared her unfit to live in the monastery, and
condemned her to drag out a most wretched existence — not only
felt no resentment, nor was inflamed with indignation against the
girl who slandered her, but would not even exculpate herself or
give proof of her innocence. And why was this ? It was because
she fixed her eyes on her own faults, which, slight as they were,
PRACTICAL SUGGESTIONS. 3^3
she deemed deserving of shame, reproach, and insult. The
thought was ever before her mind that she had sinned, that she
must do penance, and it sufficed to keep her heart as gentle as
that of a dove amid so many outrages. Therefore, in times of
persecution, of affronts, of injuries, let us follow the advice of St
Gregory ; let us fix our eyes on our sins, and upon the grievous
chastisements which they deserve ; this alone will suffice to calm
our irritated spirit, to lay the uprisings of anger, to soothe the
appetite for revenge, to enable us to deal in all Meekness with
those that have offended us.
CHAPTER VII.
PRACTICAL SUGGESTIONS TO DIRECTORS CONCERNING THE PRESENT
ARTICLE.
483. First Suggestion. I have said that Meekness is a virtue
which regulates anger by the dictates of sound reason. Whence
it follows that anger is incompatible with Meekness only when it
is unreasonable. And therefore Aristotle, speaking of this virtue,
says, that he is meek, in whom anger rises only against those
persons who are proper objects of it, and at fitting times : when
it is duly regulated and lasts no longer than is reasonable : for
never to be angry, not even when reason requires, is not
the part of a wise man, but of a fool who has no sense or
feeling.*
484. St Basil is of the same mind, and alleges as a proof, the
instance of the man of God, Moses, who, coming down from
Sinai with the Tables of the Law in his hands, and seeing the
golden calf, with the censers round it, the slaughtered victims,
* (Ille est mansuetus) qui pro quibus, et quibus, et ut oportet, et cum
oportet, et quanto tempore oportet, irascitur. Mansuetus enim perturbatione
vacare solet, nulloque duci affectu, quousque ratio praescripserit. Qui vefo
numquam, etiam cum oportet, irascuntur, fatui esse videntur, quod neque
sentire, neque dolere videntur. Ethic. lib. iv., cap. 5.
■364 GUIDE TO THE SPIRITUAL LIFE.
and all the people in the act of adoring it as their god, was
inflamed with a holy indignation, summoned the Levites, and
putting himself at their head, dashed like a thunderbolt into the
masses of the surprised and unarmed multitude, deluged the camp
with blood, and left three-and-twenty thousand dead upon the
plain: a slaughter the more awful, as it was wholly unexpected 1
by this stubborn people. Yet this self-same Moses was, as the
Divine Scripture bears witness, the meekest of men.* So that
the whole difficulty lies in distinguishing, when anger is, or is not
in conformity with right reason, and in discerning when anger is
or is not compatible with Meekness.
485. And here it will be necessary to bear in mind what St
Thomas teaches, that though in its material aspect anger is ai
heating of the blood in the neighbourhood of the heart, which 1
causes a fervid interior motion ; yet inasmuch as it is an act proper)]
to man's nature, it is nothing else than the desire of vengeance,:
which requires a punishment proportionate to the injury inflicted.t
I say that anger is such when it is the act proper to man, because,
it is possible for us to be angry with things that are incapable of
doing us injury, or of being the objects of vengeance; thus it isi
possible for us to get into a passion with a stone against which
we stumble ; with a beast which will not go quick enough ; withj
a pen that will not mark ; with ink that will not run, and the like.i
This kind of anger is of the same sort as that of the brutes, which,l
though incapable of willing revenge, are angered, and even infuri-
ated, when they come across anything that hurts them. In such
anger as this, reason has no part or lot ; it is but a sort of flamci
which is kindled both in ourselves and in the brutes, when any-;
thing hurtful, or annoying, presents itself to the fancy. It is notj
of this brutal anger that I am now treating, — I reserve it fori
* Non est alienum ab iis, qui mansuetudini student, animo interdum inci-<
tari. Hinc percipi facillime potest, quod Moyses, de quo in sacris literisi
testatum habemus, mortalium eum omnium mansuetissimum fuisse, ubi ital
temporis ratio poscere visa est, vehementissime est indignatus ; atque eatenus
animi incitatione progressus, ut earn non alia ratione, quam suorum cEede|
terminaverit. In. Const. Mon. cap. 15.
t Ira, appetitus vindictse : haec enim importat illationem poenas infligendaej
ad nocumentum sibi illatum. i, 2, q. 46, Art. 4.
PRACTICAL SUGGESTIONS. 365
another time. There is another sort of anger in which reason
has a part, so far forth as it judges a certain action to be injurious
and deserving of vengeance ; and it is of this anger, which is
proper to man, as a rational being, that St Thomas is speaking
in the passage quoted above. Of this we shall now treat, for the
purpose of showing wherein it may be vicious, and so contrary to
Meekness ; and how, on the other hand, it may be virtuous and
compatible with that virtue. The whole of this part of our
Treatise is grounded on the doctrine of St Thomas.*
486. Anger, then, taken to mean the appetite of revenge, may
be opposed to the dictates of right reason, either as to substance,
or as to manner. First, it is at variance, as to substance, with
the laws laid down by right reason, when vengeance is sought by
a private person, to whom it in no wise belongs. Vengeance is
mine, says the Lord Almighty, and it belongs to such as hold
God's place upon earth. To God, and to His vicegerents alone,
does it belong to repay and to award to wrong the punishment it
calls for.t Secondly, if the vengeance taken by one in authority
is not just. Thirdly, if though just, it is inflicted for motives
which reason disapproves. On this point, St John Chrysostom
observes, " That as it is not always cruelty to smite, so it is not
always Meekness to pardon. The meek man is he who overlooks
his personal wrongs, and who (supposing him to have authority)
punishes the wrongs done to others. He who goes not by this
rule, cannot deserve the name of meek, but should be called
stupid, lethargic, and of no more use than a dead man would
be." X
* Cum in homine sit et ratio, et imaginatio, dupliciter in homine potest
motus ii"ce consurgere. Uno modo ex sola imaginatione nuntiante lassionem :
et sic insurgit motus irre etiam ad res irrationales, et inanimatas, secundum
similitudinem illius motus, qui est in animalibus contra quodlibet nocivum.
Alio modo ex ratione nuntiante lassionem. Ibid. q. 45, Art. 7.
+ Mihi vindictam, ego retribuam. Rom. xij. 19.
X Neque ferire est absolute atrocitatis, neque parcere mansuetudinis : sed
mitis ille est, qui ferre potest, quae in seipsum peccata sunt, qui in aliis factam
injuriam propulsat, et eis fert opem. . . . Qui autem liujusmodi non est, sed
est hebes, et deses, et somnolentus, et nihil melius mortuo affectus : non est
mitis, nee mansuetus. In Psal. cxxxi.
366 GUIDE TO THE SPIRITUAL LIFE.
487. We may infer from this, that it is proper to Meekness to
render us mild and placable ; to repress, deaden, and extinguish
the feelings that incline us to seek to avenge our personal wrongs;
and this being the most difficult point, is that to which we have
all along exhorted our readers. But this virtue is by no means
incompatible with the indignation that induces a person to avenge
wrongs done to others, and to mete out just punishment to those
over whom he is set : as princes, for example, with respect to
their subjects, parents in regard of their children, husbands with
their wives, teachers with their scholars. This vengeance, or
punishment rather, m order to be conformable to Justice andj
Meekness, must not exceed, but must be proportionate to thei'
nature of the fault. Neither should it swerve from the lawful
end, by inflicting punishment for the gratification of spite and
aversion, but solely for love of justice, and zeal for God's outraged:,
honour (as in the case of Moses), or else for the correction of the»^
delinquent.
488. In order that anger may not exceed as to manner, it is.
requisite that the punishment, which we suppose to be deserved, (
and determined on by one in authority for just and reasonable
ends, be not inflicted with excessive passion as regards the in-
terior, nor exteriorly with any outbursts, whether in extravagant^
gesture, or in unbecoming and opprobrious words. The Emperorii
Alexander Severus showed himself wanting in this ; for, hearing!
that a judge had allowed himself to be bribed, his countenance:;
became flushed with fury, and he hastened to put out the eyes off
the culprit with his own fingers. This surely was an extravagant)
way of avenging the wrongs done to others, as, without all thisi
rage, he could have committed to his subordinates the task of
seeing justice duly satisfied. And we daily see parents, married;
people, and other Superiors, fail in this, for, when they punish the I
misdeeds of those under their charge, they break out into curses,<
vain oaths, and words of contumely, which have nothing to do
with correction, but serve to vent an irrational, brutish vexation.'
In a word, briefly to sum up this lengthy dissertation : the meek-
man is one who shows no resentment, who, in his private capacity,.1
seeks in no wise to avenge the injuries done to him, but who, if
PRACTICAL SUGGESTIONS. 367
he holds the office of Superior, resents the transgressions, and
the wrong done to others, and seeks vengeance, not out of hatred,
but for righteous ends, and that, too, without being unduly in-
censed interiorly, and without betraying want of self-control
exteriorly.
489. But the great difficulty of keeping within the bounds of
Meekness presents itself, when the injured person "and the
Superior are one and the same, and the offender is subject to his
rule, as is the case with a prince whose subjects have been guilty
of treason ; with a father or a husband outraged by his children,
or his wife : since, in such circumstances, duty demands that they
remain not insensible to these injuries, but that they conceive a
moderate indignation, and take such vengeance as may be reason-
able. But, on the other hand, hoAv easy is it for persons so placed
to fall into some of the excesses which we have been blaming ; to
be irritated beyond measure ; to break out into words, either pro-
fane, unseemly, or unduly reproachful ; to require a punishment
at once unjust and excessive ; and that, too, not from motives of
justice and due correction, but of hatred, and from the satisfac-
tion felt in seeing the guilty party suffer : thus, in manifold ways,
contravening the dictates of Christian Meekness !
490. To obviate such serious inconveniences, the Director
may give to persons so circumstanced the same advice which St
Ambrose gave to the Emperor Theodosius.* After having for-
bidden this Emperor the Church, in punishment of the cruel and
sanguinary massacre perpetrated by his orders at Thessalonica,
and having reconciled him with God and Holy Church by means
of a public penance, the great Archbishop advised him to pass a
law, ordering that, for the future, no sentence of death pronounced
by the Emperor should be executed until the expiration of thirty
days ; to the end that the ebullitions of anger having calmed
down, he might have time to weigh the command which he had
given in the balance of uprightness and justice, and might never
again, through overhaste, give cruel orders, such as had been so
fatal to the citizens of Thessalonica. Plutarch relates that similar
advice was given by the philosopher Athenadorus to the Emperor
* Costerius. In Vita S. Ambrosii.
368 'GUIDE TO THE SPIRITUAL LIFE.
Augustus.* This Emperor had asked him for some hints whereby
he might be guided aright in the government of his vast empire,
and, as he was taking his leave, he gave this counsel : " For the
future, Csesar, when thou shalt be stirred up with anger, make no
decree, give no command, until thou hast recited to thyself the
twenty-five letters of the Greek alphabet." The reason why we
should behave with this deliberation, may be found in a letter of
St Gregory to the Consular Leontius. " When you feel irritated,"
he writes, " check your anger, and delay to another time the in-
fliction of punishment, however justly deserved it may seem to
you : lest anger, anticipating reason, hurry it in its wake to some
rash determination. On the contrary, reason should take the lead,
and anger follow, as her servant and the instrument of her just
resolves." t
491. The Director may have dealings with parents (and the same
applies to all others invested with authority) who, annoyed and
sometimes even offended by unruly children, give way to excessive
severity, and break out into profane or opprobrious words ; he must
insist constantly on their not punishing save after the lapse of an
hour, or half a day, or even a whole day, and, as is commonly said
in cold blood. They may answer that, when their passion has
cooled, the wish to punish passes away along with it, so that they
must inflict chastisement then, or never. This will give the
Director an opportunity of proving to them the necessity of such
delays ; for if, as they say, their passion and their desire to punish
vanish together, it is a pl^in token that their motive in chastising
is not zeal for justice, or for the amendment of their children, but
only for the purpose of venting their bile, or gratifying what is
perhaps real hatred, which is plainly opposed to Christian Meek-
ness, and cannot be excused from sin — frequently, too, from
grievous sin. St Jerome records a beautiful reply, made by
Archytas of Tarentum to a fellow-townsman, whose abusive lan-
* In Vita August.
+ Quoties ira animum invadit, mentem edoma, vince teipsum : differ tempus
furoris, et cum tranquilla mens fuerit, quod placet vindica. Ira enim in vin-
dicta malorum sequi debet rationem animi, non praeire, ut quasi ancilla justitia
post tergum veniat ; et non lasciva ante faciem prorumpat. Lih. vij. P'pist.
51, ad Leont. Cons.
PRACTICAL SUGGESTIONS. 369
guage had provoked him to anger : " Were it not that I am in
anger, I would beat thee to death,"* — meaning thereby that the
offender deserved severe punishment, but that, being himself
under the influence of anger, it was not a fitting time to inflict it.
The Director should inculcate these maxims upon his penitents,
to teach them to deal gently with those under their care; without,
however, putting off all reasonable feeling.
492. Third suggestion. We pass on now to those transports of
anger which have in them something brutish, since reason has no
part in them, — not even that of pointing out anything which has
the shadow of an injury, or which calls for punishment; transports
stirred up by the imagination of something that hurts or thwarts
us, as is the case with the brutes. Thus, for instance, a man gets
enraged with his clothes, because they do not sit well upon him ;
with his tools, because he cannot work with them;, with some
beast which annoys him. Thus too, in families, the master gets
into a passion with the servant, the mistress with the maid ; for
some involuntary blunder, the result of natural incapacity or of
complete inadvertence. Thus too, friends fall out with each
other on account of some blameless natural defect which they
may perceive in one another. This kind of anger, with that
which is provoked, not by any wrong done to ourselves or others,
but merely by some outward inconvenience, is to be put in the
same class with the anger of lions, tigers, dogs, bears, and bulls,
and is diametrically opposed to the gentleness befitting man, more
especially the Christian and spiritual man. And hence these ill-
humours must be most carefully checked, by quietly putting up
with the inconveniences which come upon us without any fault of
others. But, as it often happens that this sort of temper is wreaked
on those of our household, with whom we are in daily intercourse,
the Director will take care that his penitents be especially gentle
with those of their family, bearing with peace and mildness of
heart, all evil inclinations and natural defects.
493. To this end I will propose a memorable instance left on
record by Cassian,t which may be used to encourage those who
\
* Jam te verberibus necassem, nisi iratus essem. Ep. ad Silv.
t Collat. xviij. cap. 14.
VOL. III. 2 A
370 GUIDE TO THE SPIRITUAL LIFE.
are weak and wanting in this respect. A certain lady of Alexandria,
no less illustrious by her virtues than by her birth, asked St
Athanasius for one of the poor widows who were supported on
the alms of the Church, not so much to be her servant as to
exercise her charity and Meekness. One of a mild character and
peaceable disposition was assigned to her, and began to wait
upon her mistress with loving attention and with every effort to
show her due respect. The lady was the less content with her,
the more her character was tractable and pliable ; so she restored
her to the Church, saying that she was indeed a most excellent
woman, but not one of the sort she wanted. She then got another,
a rough, unpolished, sour, cross-grained creature, of the most
troublesome character. Having taken her home, she laid herself
out to treat the new-comer with all manner of affectionate atten-
tion. But the ill-tempered creature, instead of showing gratitude
for the kindness and beneficence of her mistress, responded to it
by insults, abuse, reproaches; and sometimes, raising her hands,
had the unheard-of insolence to ill-treat her with blows. The
saintly lady hereupon called on St Athanasius, to tender her
thanks for having sent her such a one as she wanted — that is, a
woman of a most disagreeable character, who gave her continual
occasions for the practice of Meekness and patience.* I am far
from implying by this story, that penitents are to be sent to seek
out persons of a cross-grained and untractable character, who
may put their Meekness to the test. This is too rare a height of
virtue. It will suffice if the example of this saintly lady teach us
to bear, with gentleness and compassion, the evil inclinations and
natural failings of those with whom we are constrained to live.
494. Fourth suggestion. The Director should remember, that
zeal which prompts us to hinder others from sinning, or to rebuke
them when they have fallen into sin, and which excites us against
the doers of evil, is also a sort of anger, of indignation ; though,
as was observed above, on the authority of St Gregory, it is holy,
since it springs either from the love of God, Whose honour we see
trampled under foot, or from the love of our neighbour, whose
* Tandem, inquit, dedisti mihi, quam repoposceram : nam ilia prior suis me
potius honorabat et refrigerabat obsequiis.
ESSENCE OF HUMILITY. 371
spiritual loss we wish to prevent, or repair. This holy indignation
is not contrary to Meekness — nay, rather, as St Gregory says, they
are wofully deceived who think that it is fitting to feel indignation
against our own faults but not against those of others ; for, if we
love our neighbour as ourselves, the same love that stirs up our
indignation against ourselves when we go astray, ought to excite
within us a holy wrath against others when they fail. It is to this
anger of zeal the Royal Prophet exhorts by the words, Be angry,
but sin not. And, because the high-priest Heli was wanting therein,
and hence neglected to rebuke his sons, he was made to feel the
implacable wrath of divine justice.* But it must be observed,
that this indignation, when it springs from genuine zeal, is mo-
derate, because it is under the control of virtue, and so is not
troubled, bitter, turbulent, impetuous, or violent; and if it dis-
turb somewhat the equilibrium of the mind, as in the case of
Eliseus, it does not wholly darken it, as does anger that is sinful
and reprehensible.
ARTICLE XL
On Humility.
CHAPTER I.
GENERAL DEFINITION OF HUMILITY AS TO ITS ESSENCE.
495. The reader must not be surprised if, while tracing the plan
of the spiritual edifice on these pages, and adorning it with the
most noble of the Moral Virtues, I give the last place to Humility,
* Hanc iram quia Heli non habuit, motum contra se implacabiliter supernse
ultionis excitavit : nam quo contra subditorum vitia tepuit, eo contra ilium
districtio seterni Rectoris exarsit. De hac ira per prophetam dicitur : Irasci-
mini, et nolite peccare: quod nimirum non recte intelligunt, qui irasci nos nobis
tantummodo, non etiam proximis delinquentibus volunt. Si enim sic proximos
ut nos amare prsecipimur, restat ut sic eorum erratibus, sicut nostris vitiis
irascamur. Moral., lib. v. cap. 39.
372 GUIDE TO THE SPIRITUAL LIFE.
which, to all seeming, might claim the first, as being the founda-
tion whereon all other virtues rest. For my purpose is not to
build up this edifice of perfection, but only to lay before the
reader the plan and the design, by adhering to which in his
virtuous actions, he may attain perfection. And since St Thomas
places Humility among the potential parts of the fourth Cardinal
Virtue, that is to say of Temperance, I have on that account
been forced to speak of it at the close of the present Treatise, in
which I have purposed to speak of the Cardinal and their prin-
cipal subordinate Moral Virtues; these being the proximate pre-
disposition to perfect love of God and our neighbour, which is
the very essence of Christian perfection. But notwithstanding
that an orderly arrangement has conapelled me to leave this
fundamental virtue to the last, the reader, in the practical appli-
cation of my teaching to his own conduct, must give it his first
consideration. Because, although in drawing out the plans of a
building, we may begin by tracing the walls and then the founda-
tions, in the actual erection of it the foundations must be laid
before we raise the walls.
496. To proceed then. St Bernard, speaking of this virtue,
distinguishes a twofold Humility ; which partly consists in the ap-
preciation of the mind, and partly abides in the affection of the
will. Through the former part, we know our nothingness and
our misery ; through the latter, despising ourselves, we trample
under foot the empty glory of the world, and, after the example
of Christ, we go forth to meet ignominy and reproach.* The
reader must not run away with the notion that to acquire this
Humility of self-knowledge it is necessary to imagine evils and
miseries within us which have no real existence. Never can true
virtue take figments and false ideas as its rule of practice ; much
less does Humility need to ground its truthful, sincere, and holy
* Humilitas duplex est, altera cognitionis, altera affectionis, quae hie dicitur
cordis. Priore cognoscimus, quod nihil sumus : et hanc discimus a nobis
ipsis, et ab infirmitate propria. Posteriore calcamus gloriam mundi : et hanc
ab illo discimus, qui exiiianivit semetipsum, for?nam servi acdpiens, qui etiara
qugesitus in regnum fugit, qusesitus ad tanta probra, et ignominiosum suppli-
ciura crucis, sponte obtulit semetipsum. Horn. 4, de Adventu.
ESSENCE OF HUMILITY. 373
acts on such falsehoods and fictions. It suffices that we know
ourselves as we really are, and as we appear in the sight of God,
in order to level with the earth the vain and groundless opinion
we have formed of ourselves, and to attain that lowly, mean, and
vile appreciation of self wherein Humility of the mind wholly
consists. For if this self-knowledge be illumined with a ray from
on high so as to show us to ourselves as we really are, without
flattery, we shall discover within ourselves an abyss of nothing-
ness, an ocean of evil and misery, which will force us to exchange
the high idea we had of ourselves for another far less favourable,
far less flattering, and immeasurably more lowly.
497. This humble-mindedness being presupposed, it gives birth,
by a sort of natural consequence, to the affection of Humility in
the will ; that is, to a certain disesteem and contempt for self, and
for whatever belongs to self ; for though, as the Angelic Doctor
teaches, vanity be a different vice from pride, nevertheless, it is
the part of Humility to trample under foot this sottish and fleet-
ing glory. The reason is obvious. Glory is nothing but the
setting forth of our own excellence ; vanity, or vain-glory, is the
pleasure taken in this manifestation, whereby a person confirm-
ing himself in the high esteem he has formed of his endowments,
feels gratified in contemplating them. Now, let us suppose that
a man, by means of this Humility of the mind, is intimately con-
vinced that he has none of these gifts, or, that if he has, they are
not his own, but God's ; it is certain that he will no longer care
to parade them, and still less to confirm himself in the esteem of
what he perceives does not belong to him ; and hence he will be
freed from all hankering after worldly glory. Thus far have we
explained, in general terms,' the Humility of mind and heart,
which St Bernard expresses with greater brevity in another part
of his writings, where he says : " Humility is a virtue which, by
means of a truthful — that is, not false or affected — knowledge of
his miseries, makes a man vile in his own eyes." *
498. But St Thomas, examining this view with scholastic
rigour, though admitting this humble self-knowledge which leads
* Humilitas est virtus, qua homo verissima sui cognitione sibi vilescit. De
Grad. Humil.
374 GUIDE TO THE SPIRITUAL LIFE.
a man to make no more account of himself than he deserves,
will not regard it as the essence of this virtue, but only as an in-
dispensable condition and rule, that we must follow in our self-
abasement. According to his view the essence of Humility con-
sists in the inward depression by which the will holds in check
the innate yearning which prevails in our hearts, leading us to
exalt ourselves far above our deserts. From this lowly feeling
there follows a due subjection to God and to our neighbour;
also, as the Saint elsewhere observes, from it, in turn, proceed
certain outward tokens in our words, bearing, and gestures.*
To resume briefly the views of these illustrious Doctors, it may
be said that Humility is a virtue which inclines the will to a
sincere self-abasement and self-contempt ; that it is ruled by the
knowledge through which we recognise ourselves to be what
we are, and manifest this knowledge by outward actions.
499. This is what may be said in general of Humility. It now
remains for us to go into the detail of the particular acts by which
a spiritual man may exercise himself in this virtue, both as regards
the mind and heart, and the outward deportment of the body.
Before entering into this matter, I will relate an example taken
from the " Lives of the Fathers," which will illustrate the fore-
going doctrine to the life. " For," as St Bernard says, " example
is more effectual to persuade, and causes a lesson to sink deeper
into the soul." t A young student, Silvanus by name, and by
profession a comedian, being inspired from above, went to meet
St Pachomius, and, prostrate at his feet, craved of him with many
tears to be admitted into his monastery. His prayer was granted.
But after taking the holy habit, he fell from his first fervour ; for,
instead of conforming to the rigour of monastic life, he soon
* Humilitas essentialiter in appetitu consistit, secundum quod aliquis re-
fiaenat impetum animi sui, ne inordinate tendat in magna ; sed regulam habet
in cognitione, ut scilicet aliquis non se existimet supra id esse quod est : et
utriusque principium et radix, est reverentia quam quis habet ad Deum. Ex
interior! autem dispositione humilitatis procedunt qusedam exteriora signa in
verbis, et factis, et gestibus, quibus id quod intrinsecus latet, manifestetur ;
sicut et in ceteris virtutibus accidit. 2, 2, q. 161, art. 6.
f Quia exemplum efficacius persuadet, et altius imprimit animo, mitto vos
ad sanctum ilium senem, etc. De Resurr. Serm. 2, Ad Abbates.
ESSENCE OF HUMILITY. 375
returned to his bygone frivolity, to the scandal and spiritual pre-
judice of the weaker brethren, to whom his levity of manner was
an example of laxity. The m.onks were indignant with him on
account of his bad behaviour, and frequently urged that he might
be expelled from the monastery. The Abbot, however, being full
of charity and discretion, could never bring himself to a step
which could only have led the thoughtless youth down a precipice.
One day he took him aside, and gave him a mild but efficacious
and serious rebuke, which wholly changed him from what he had
hitherto been. At the words of the holy father. The Spirit of
the Lord came iipon him, and he was so mightily penetrated with
that Divine Spirit, that he forthwith was pierced to the heart with
compunction, and mended his evil ways ; so that in a short time
he that had been the scandal of the monastery, became a mirror
of every virtue, and an object of admiration to the most aged
monks. But the virtue which showed in him to the greatest
advantage was a profound Humility, making him feel unworthy
to be in the company of the other monks, and even of being sup-
ported by the ground on which he trod, fearing lest at any moment
it might open under his feet, and swallow him up as befell Core,
Dathan, and Abiron. This lowly self-appreciation, joined with a
great compunction and contempt of self, ever kept his eyes suf-
fused with tears. Whether he was taking his meals with the
brethren, or was employed in manual work, his eyes were never
dry. Every mark of respect and charitable feeling his brethren
gave him, was for him a motive for abundant tears ; because, as
he often said, he thought himself unworthy to brush the very dust
off their sandals.
500. After a time, it came to pass that Pachomius, in a public
exhortation to his Community, stated that since he had founded
that monastery, he had met with only one who was perfect in
Humility, and he called God and the holy Angels to bear witness
to the truth of what he advanced. The Community, amazed at
this saying, began to ask themselves who this was that had humbled
himself more than all the rest, and had attained a higher perfec-
tion than all. Some thought it was Theodore, others Petronius,
and others Hosisius, all of them monks of signal virtue. But
376 GUIDE TO THE SPIRITUAL LIFE.
being unable to satisfy their minds, they earnestly and repeatedly
questioned their Abbot. His answer was : " The Monk I men-
tioned to you is that very Silvanus whom you urged me, but a
short time since, to expel from the monastery. By his deep
Humility, he has conquered the devil, has wholly overcome him,
and driven him afar. You, brethren, do works of perfection, but
you put your trust in your doings. Not so Silvanus. The more
victories he wins over the enemy, and the greater his strides
towards perfection, the more does he esteem himself inferior to
every one, the more unprofitable is he in his own eyes ; nay, he
even deems himself a castaway." * This is the Humility of the
mind of which we spoke above. The saintly Abbot continued :
" He has ever tears in his eyes, because he humbles, lowers, and
despises himself; and he has true Humility of heart, the mightiest
weapon with which to overcome the devil, as he has shown by
his amendment." f Here we have the Humility of affection, of
which we have also just been speaking. Silvanus persevered for
eight years in this humble Avay, and then died. At the hour of
his decease (as Pachomius bears witness), a host of Angels came
down from Heaven to receive his guileless soul, and bore it in
triumph to the throne of God, to receive the crown prepared for
those who manfully practise Humility in all its degrees ; in low
esteem formed in their intellects, in abasement of heart, and in
the outward manifestation of these by their behaviour.
* Vos quidem, fratres, habetis opera justitiae, et his quse geritis, gloriose
confiditis. Hie autem quanto fortius pugnat, tanto se inferiorem judicat : ex
tota mente, totaqne virtute inutilem se, reprobumque pronuntiat.
t Ideoque, denique, et lacrymas habet in promptu, quia se ipsum in imis
humiliat et inclinat : diabolum autem nihil reddit ita invalidum, sicut humi-
litas de corde pure, cui tamen correctionis opera probantur adjuncta.
HELPS TO ACQUIRE HUMILITY. 377
CHAPTER II.
CERTAIN CONSIDERATIONS WHICH MAY HELP TO THE ACQUIRE-
MENT OF HUMILITY OF MIND AS TO WHAT WE ARE IN THE
ORDER OF NATURE.
501. The chief consideration, which, being frequently pondered
in our prayers, and ever kept before the mind, will help us to get
rid of all vain self-esteem, and leave us impressed with a due
notion of our nothingness, is that of Uviligisus, Archbishop of
Mentz, whom I have before mentioned — namely, that we should
ever call to mind what we were and what we are, first in the order
of nature, and then in the order of grace.* Let us begin with
the former, and think what we were, or better, what we were not,
in the past. Let us in thought go over those bygone ages, when
we existed not, and imagining those times now so distant, ask
ourselves, What was I then but a mere nothing? This vast
machine of the universe, which by its order and symmetrical
arrangement delights my eyes, was then in existence. The stars
then shone in the heavens, the planets sparkled, the spheres were
in motion, the sun was running its giant course, but what was I ?
A mere nothing. The mighty globe of the earth, rendered so
charming by the alternation of stormy oceans, of verdant plains,
of beauteous hills, of wood-clad mountains, already existed. Cities
and towns had been built; the inhabitants of which were engaged,
some in business, some in trade, some in study, others in handi-
crafts, or in pleasant diversions ; some leading a life of toil and
trial, others spending their days in ease and pastimes. What was
I meanwhile ? A mere nothing. And if we shift the scene hun-
dreds of ages back, to the whole of the eternity that has preceded,
what was I ? A mere nothing. That is, I was less than an ant,
than a grain of sand, than an atom of dust; all which are, at least,
something. A great, truth this, and well suited to humble our
proud thoughts, and to bring us to a low esteem of ourselves.
502. The author of the Book of Ecclesiasticus said a great deal
* Memineris quid sis, et quid olim fueris.
378 GUIDE TO THE SPIRITUAL LIFE.
when he exclaimed, Wherefore^ dust and ashes., art thou proud 1*
but he might have said far more, for even to be worthless dust and
ashes is, after all, to be something. He would have spoken with
more energy had he said : Between dust and ashes, and nothing,
there is the infinite chasm that separates being from non-existence
— that is, a boundless distance.t I must then find myself a hiding-
^jlace beneath the very dust ; I must in my thoughts lower myself
beneath the ashes, because I was far less than they throughout
eternity, and soon I shall once more be less than they.
503. Nor have I gone too far in advancing that, even now, we
are less than a particle of dust ; for this is a correct and logical
deduction. If we were nothing throughout all past ages, we
could not assuredly impart existence to ourselves, and of our-
selves emerge into the light of this world. An Almighty hand
was needed to draw us forth from the bottomless depth of nothing,
in which we lay unknown, unthought-of by all, even by ourselves.
It was necessary that the same creating hand that gave us being,
should moreover give us all the properties of this being, all the
gifts and excellencies which adorn it. So that the life that I
enjoy comes not from me, but from God ; my health is not mine,
but God's : the talents in which I glory, the birth of which I boast,
the sprightliness and charm of manner, the gracefulness and
beauty on which I pride myself, are not mine, but God's. If,
then, I consider what in me I hold from God and what from
myself, I shall find that the account stands thus : I have all from
God, from myself nothing. To assert that there is in me a single
thing which comes not from God, would be the height of impiety,
for it would be equivalent to saying that I have some one thing
of which God is not the author. To assert that in me there is
any single thing which I have from myself, would be impious pre-
sumption, as it would be to pretend, at least on this point, inde-
pendence of God ; to make myself, as it were, a second God.
So that, if I have not made shipwreck of the faith, or lost my
senses, I must needs own that all in me that is my own is mere
nothingness, and that even now I am a mere nothing.
* Quid superbis terra, et cinis ? Ecclus. x. 9.
+ Quid superbis tu qui nihil es ?
HELPS TO ACQUIRE HUMILITY. 379
504. I may further add, that we stand to God in the same con-
nection as the handiwork of an artisan to him that fashioned it.
Nay more, after the sculptor has finished his statue, it stands by
itself, and needs not to be kept erect by his cunning hand or
sturdy arm. Not so with us : after having been created by God,
we stand in utmost need of being held up and preserved by His
Almighty arm, else we should at once vanish into our former
nothing. Were the sun to hide its brightness from our earth, and
to withhold its genial influences, all the plants would wither, all
living things would perish, and the earth would become a dark
and lonesome waste. Thus, too, unless God upheld us at every
moment by His Almighty arm, we should fall back into our
ancient nothingness. Hence we hold all that we have and are
from God, not only because it is His gift, but because He repeats
the gift at every instant, and preserves us by the working of a power
which yields in nothing to that by which He created us. Where-
fore, I may well say with the Apostle, What hast thou that thou
hast not received at every instant from the open and beneficent
hand of God ? Nothing else assuredly but the merest nothing ! *
505. But hold, I am mistaken ; for of a truth there is some-
thing in us which we have not received 'from God, and this some-
thing places us in a lower stage of abasement, and makes us viler
than even nothing. To us alone belongs guilty sin, whereof God
is not the author, but only our own malice, our depraved will.
And it is precisely on account of sin, which is wholly ours, that
we are much more contemptible than on account of the nothing-
ness we may fairly claim as our own ; for, as our Lord said of
Judas, // tvould have been better for that man if he had never been
born.i And this is easily accounted for, because not to exist is
something very lowly, but it is not a great evil — nay, it is no evil
at all ; whereas to have sinned, to be the enemy of God, the ob-
ject of His hate, to be doomed to never-ending torments in the
pit below, is not only evil, but a great evil, the height of evil, an
evil which is, in a certain sense, infinite. Whence, if our native
nothingness should inspire us with so low an esteem of ourselves,
* Quid habes quod non accepisti ?
t Bonum erat ei, si natus non fuisset homo ille. Matth. xxvj. 24.
38o GUIDE TO THE SPIRITUAL LIFE.
sin, which draws all its wickedness from us, should instil into us
a most abject and mean notion of what we are. And, if our sins
be many and of divers kinds, they should plunge our minds into
the depths of a most lowly estimate of ourselves ; for, in very
deed, every sin that we commit lands us in a state far worse than
that of non-existence ; so that we are by so much the more vile
than nothing, the more we add sin to sin.
506. What man in this world would not prefer rather not to
be, than to be a fiend, the most horrible and execrable being in
creation? Yet it is to this that every one who sins mortally
degrades himself For what is hateful in the fiends of hell is not
their nature, which is sublime, and in nowise different from .
that of the spirits above ; their sin alone mars and deforms them,
and renders them abominable beyond measure. Whence it
follows that, by sinning, man takes upon himself all that is most
horrible in the demons, and degrades himself even below them,
for to a nature inferior to theirs he adds that which is most
abominable in them.
507. It has pleased God to give a visible proof hereof in the
person of a military man, on whose features He allowed a sign to
appear of the devilish deformity which his soul had contracted
by a deadly sin of which he was guilty. The fact is related by
Thomas Cantipratanus, in his celebrated book entitled " Bees." *
■On the return home of the soldier, his wife, seeing so horrible a
countenance, screamed for fright : all the household rushed in, and
being terrified in their turn at the sight of so hideous a monster,
they broke out into cries of terror. The soldier then became
aware, that through a divine visitation, the horrible deformity of
his sin had been stamped upon his frame and features. Filled
with compunction, he went to the Church, which was hard by his
country-seat, in order to make his Confession, and so to get the
grace of God restored to his soul, and the natural features to his
body. On his way he chanced to pass by some herds of cattle,
and flocks of sheep which were being led to pasture, when, at the
first glimpse of him, as if a thunderbolt had fallen among them,
they scattered on all sides, and the herdsmen taking to flight, left
* Lib. ii. cap. 30, part. 4.
HELPS TO ACQUIRE HUMILITY. 381
their charge unguarded. On reaching the Church, the Priest who
was at the door, saying his Office, thinking it was a phantom from
below, began to make repeated signs of the Cross on his breast,
but finding that the other continued to approach, he rushed into
the Church in fright and closed the door. The wretched man,
then prostrate on the threshold and shedding abundance of tears,
began to say : " Take pity on me. Father ; I am a wretched sinner.
Though my sin has made me a devil, yet by nature I am a man
like to yourself! Take pity on me ; hear my Confession; I am
quite prepared for any penance you may deem fit to lay upon me
for my sins." At these words the Priest opened the door, heard,
and absolved the suppliant. Having thus recovered the grace
of God, he returned to his former shape. St John Chrysostom
might then well say, that sin is truly demoniacal, since it imprints
the form of a demon on all who commit it, be they Angels
from Heaven, or men upon earth.* And this is another most
effectual motive for gaining the conviction that we are lower than
nothingness itself; because, if a man have ever sinned griev-
ously (much more if he have often done so), he has degraded him-
self to a devilish state, far more vile and contemptible, and
assuredly, less to be desired, than non-existence.
508. Nor will it avail to say that, though you may have once
been in this wretched state, you are now no longer in it : for you
have no certainty of this, nor can you be thoroughly certain of it,
save by a special revelation of God. You know for certain that
you have sinned, but you cannot be sure that this horrible stain
has been blotted out of your soul. Man knows not whether he he
worthy of love or hatred.\ And if the Apostle could not be sure
that he was in a state of grace, though he had been rapt to the
third Heaven and allowed to behold the glorious majesty of God,
what assurance can we have ? %
509. But, granting that we could be sure of the pardon of our
* Quid dixit Canansea ? Miserere triei, Domine, quia filia inea male a dce-
tnonio vexatur. Dicito et tu : Miserere mei, Domine, quia anima mea male a
daemonio vexatur : grandis enim daemon peccatum est. Ex variis locis in
Matth. Homil. 17.
+ Nescit homo utrum amore an odio dignus sit. Ecclus. ix. i.
X Nihil mihi conscius sum ; sed non in hoc justificatus sum. I ad Cor. iv. 4.
382 GUIDE TO THE SPIRITUAL LIFE.
sins, such assurance ought in no wise to diminish the lowly ap-
preciation with which the thought of having once sinned should
inspire us. For it will ever hold good, that pardon is simply an
effect of the boundless clemency and mercy of God, and that sin
is the fruit of our unspeakable wickedness, which our weak
powers could never have succeeded in blotting out. So that we
may ascribe the doing away with our sin to God, but the guilt of
it to ourselves alone. And, as a subject who has plotted against
the life of his liege lord, even though his treason has been par-
doned, can never appear before his prince without being put to
the blush at the thought of his faithlessness; and as the mercy
shown to him by his Sovereign serves but to impress him more "
deeply with the heinousness of his crime, and to increase his
shame ; so too, the mercy wherewith God deals with us in forgiv-
ing our outrages against Him, should pierce us to the quick with
the excess of our insolence in offending a God Who makes us
thus prove His goodness : since we should sink down all the
deeper in the acknowledgment of our great unworthiness.
510. Further, not only the sins we have committed, but also
those of which we have not been guilty, should inspire us with
this low esteem of self. And for this reason : If we fall not at
every moment into grievous sin, ay, even into frightful enormities,
it is a favour of God, Who upholds us by His mighty arm. If it
rested only with ourselves, we should most assuredly plunge into
all kinds of wickedness. The Prophet Jeremias accounts for
this, saying, The heart of man is deceitful above all thijigs, and
wicked: who can know it?f Our wretched heart is either in-
flamed with anger, sohcited by lust, agitated with hate, puffed up
with pride, cast down with fear, uplifted with presumption or
prostrate with pusillanimity ; domineered over by love, led cap-
tive by interest, assailed by temptations, and exposed to the peril
of dangerous occasions. If, then, we yield not to the countless
shocks which we receive both from within and \Vithout, and if we
do not surrender and become guilty of a thousand abominations,
we must lay it to the account of a miracle of God's grace which
* Pravum est cor hominum, et inscrutabile : quis cognoscet illud? Jerem.
xvij. 9.
?'
HELPS TO ACQUIRE HUMILITY. 383
upholds us. Remove the grace of God, and we shall infallibly
fall into countless excesses. So that, if we would appreciate our-
selves according to that which is truly our own, we ought to grow
vile in our own eyes, even on account of the very sins which we
have not committed ; for, had we been left to ourselves, we cer-
tainly should have been guilty of them.
511. But, in order to this low appreciation of what we are of
ourselves, there is no need to recur to the countless grievous sins
into which we should assuredly have plunged, on account of the
corruption of our nature. We have but to call to mind the many
sins into which we daily fall, by the thoughts of the mind, the
affections of the heart, by our words, by the glances of our eyes,
and by our habitual doings. How many faults against God,
against our neighbours, against ourselves ! They are venial, true ;
but then they are continual — they are many : they are at times
fully voluntary, and imprint upon the soul a certain deformity
peculiar to themselves, though not of that hideous, fiendish, kind
which is caused by grievous sin in those who go astray. St
Catharine of Genoa, on beholding the hideousness of one venial
fault, as revealed to her by God in a vision, was reduced to the
point of death, and afterwards said that, if the vision had not
quickly passed away, her body, even if made of adamant, would
have fallen into pieces from sheer abhorrence. Donna Sanchez
Carilla, on beholding the deformity brought upon her soul by her
venial sins, under the figure of a wan, wasted, repulsive child,
covered with the most loathsome vermin, felt agony so great as
to make her think that her bones were being dislocated.* He,
therefore, that would attain lowly-mindedness, must keep before
his eyes the deformity which he contracts at every moment by
his daily faults, and thus will keep his thoughts in deep humilia-
tion.
512. To sum up in a few words what has already been stated
at full length, it may be observed that, for a whole eternity, we
were nothing; that of ourselves we are, even now, nothing; that
we are, at the present time, degraded beneath non-existence by
the sins which we have committed, and by those which we should
* De Contemp. Cordis, Thom. a Kempis, lib. i, cap. 21. ,
384 GUIDE TO THE SPIRITUAL LIEE.
have committed so far as it rested with us, had not God upheld
us by His powerful grace ; lastly, by the faults into which we
daily fall. Let the reader form this true and exact notion of him-
self, ever keeping it graven on his mind, and then, if he can, let
him be puffed up with self-esteem. He will surely not be able to
entertain such a sentiment, for in himself he will find nothing to
esteem, but he will perforce be compelled to form a vile and
abject estimate of his state ; for, as St Bernard says, " he will be-
hold himself compassed all round by the deepest misery, and
plunged into an abyss of wretchedness." *
CHAPTER HI.
CERTAIN CONSIDERATIONS ON WHAT WE ARE IN THE ORDER OF
GRACE, HELPING US TO ACQUIRE A MEAN OPINION OF OURSELVES.
513. But, you may say, if we are so wretched in the natural
order, we may, perhaps, be deserving of some esteem in the
supernatural order — that is, in the order of grace, which is the
loftiest height to which a creature can attain. But it is not so.
For the very sublimity of this state shows more plainly our abjec-
tion ; as the higher it is, the more are we beyond all proportion
with it, I have but to instance any, even the most trifling, holy
and meritorious deed — for example, some small alms, a slight act
of patience, for God's sake. Now, if we analyse such an act, we
shall find that all its glory belongs to God, and that for us there
remains nothing but abasement. I pass over, for the present, the
consideration that, in order to our performing the meritorious
deed, it was necessary that God should create us — since that
which is itself nothing can do nothing ; or again, that He should
endow us with rational faculties, such as understanding and will,
* Repletur, ait, miiltis miseriis : multis, et multiplicibus, inquam, miseriis
corporis, miseriis cordis; miseriis cum dormit, miseriis cum vigilat, miseriis
quaquaversum se vertat. Serm. in Fer. IV. Hebd. Poenosee.
OTHER HELPS TO HUMILITY. ' 385
free and unshackled in their workings; since, without these facul-
ties, free action is impossible : nor do I insist that He must afford
us His concourse as Universal Cause, since, for all our physical
acts, produced by our natural powers, such divine concourse is
necessary, as without it no creature can possibly act at all. I
omit, as I said, all these reasons, for which such an act is, beyond
compare, more the act of God than of ourselves ; and I pass on to
other reasons which show more obviously the motives for ascrib-
ing to God the whole of the honour due to such an act.
514. For an action to be deserving of life everlasting, it is
necessary that it be done in a state of grace, that priceless pearl
which far surpasses in value earth, heaven, and the whole universe.
Because, when sanctifying grace is poured into the soul, it makes
us partakers of the very essence of God, renders us His true
children, brings us into His familiar friendship, and gives us a
real claim to the everlasting possession of His heavenly kingdom.
In a word, this supernatural quality it is which bestows upon us a
new supernatural being, makes us live a divine life, and renders
us, if I may use the expression, so many gods.* Failing this
■ sanctifying grace, our acts may indeed be good and praiseworthy,
but they cannot be meritorious; as merit is not measured precisely
by the goodness of the act in itself, but rather by the dignity and
excellence of the agent. A service rendered by a person in an
humble station deserves but a trifling recompense, but if rendered
by a king's son, it may merit the reward even of a kingdom. So,
too, an action done by a person deprived of sanctifying grace may
be deserving of a temporal, but not of an eternal, reward ; though
the same action performed by one who, in virtue of this grace, is
son of the King of Heaven, and partaker of the divine nature, is
deserving of an everlasting kingdom and of never-ending happi-
ness. Now this sanctifying grace, so indispensable to the merito-
riousness of our actions, what is it but the free gift of God,
purchased for us with His precious Blood, and bestowed on us
when by sin we rendered ourselves wholly undeserving of it ?
515. But, further, to perform a meritorious deed, besides
* Ego dixi : dii estis, et filii Excels! omnes. Psal. Ixxxj. 6.
2 B
386 GUIDE TO THE SPIRITUAL LIFE.
sanctifying grace, we stand in need also of the aid of actual grace.
It is necessary that God enlighten our minds to know supernatural
good, and stir up our will to embrace it ; for, although sanctifying
grace renders our acts deserving of an everlasting reward, it does
not excite the will to their performance. For this purpose cer-
tain heavenly lights are needed, and certain inward motions and
pious inclinations, which sweetly draw on the will to do good.
Now were not these supernatural helps purchased for us by Jesus
Christ, at the price of His precious Blood ? Are they not im-
parted to us, from time to time, as our needs demand, by His
mere goodness ? What, then, may you attribute to yourself in any
holy and meritorious act which you perform ? You may tell me
that you give, at least, your co-operation to grace. I reply: True,
you freely co-operate with the impulses of divine grace; else, if
you were not yourself to take any part in the action, the good
work would not be yours, and unless you Avere to act with full
liberty it would not be meritorious : it would be like a bunch of
grapes artificially fastened to the branch of the vine, but not pro-
duced by it, and which, therefore, could not be called a fruit of
the vine. But^ if you reflect, this co-operation of yours is the gift
of God. First, because if God had not given you His grace, and,
before that, the being and powers necessary to act, you had never
been able to afford this co-operation. Secondly, had the grace
which He vouchsafed not been efficacious, you would indeed have
been able to co-operate in the good deed, but you would' never
have done so. Whence I may repeat my question. What is there
in any holy action in which you may justly glory ?
516. I will answer for you. Without question, you have all the
shortcomings and sinfulness which you mingle with the act ; for of
such you alone are the author. If you pray, to you belong all dis-
tractions, weariness, and languor in the prayer. If you fast, or
scourge yourself, or afflict your flesh in any other manner, to you
belong, in such penances, the vain self-complacencies, the ostenta-
tion, the indiscretion. If you do acts of charity, whether corporal
or spiritual, to you belong, in such practices, the movements of
impatience, peevishness, of want of compassion with the short-
comings of others. The same will apply to every act of virtue
OTHER HELPS TO HUMILITY. 387
which you may practise.* But if it be true that in our every
virtuous deed, all the good is from God, and all the evil from our-
selves ; that to God belongs the honour, to us the confusion and .
shame; v/hat folly is it in those who believe themselves to be
something on account of the good and virtuous deeds which they
perform, even granting that these be heroic, and perfect in the
highest degree ; since even heroic actions should lead us to form
a meaner, and more humble opinion of ourselves, seeing that what-
ever good we may do in virtue of divine help, we could not of
ourselves do any good act, however trifling !
517. Should it then ever happen that our virtuous actions
breed within our mind any returns of self-esteem, or of vain self-
complacency, our plain duty will be to trample such thoughts
under foot, nay more, to reflect that in these acts we can claim
nothing but the shortcomings and imperfections found in them,
and that the more good we do, the more wretched and worthless
we are : nor should we ever stop, until we have found within
ourselves that low opinion which most befits us. It was thus the
saintly man acted whom Sulpicius Severus instances in his
Dialogues. t This anchoret was endowed with a wondrous virtue
of delivering those possessed by the devil. A single word from him
sufficed to expel the demon from the bodies of those whom he
held in bondage; nay, even the touch of his hair-shirt, or of a
crumb that fell from his frugal table, was sufficient to put all hell
to flight. The fame of his sanctity being spread on all sides,
whole populations flocked to his cell, thronged around him, and
thought themselves fortunate indeed, if they could but touch the
hem of his garment. But not only this, the governors of pro-
vinces, titled nobles. Priests, and the very Bishops waited at his
door, to receive a blessing, or a touch from his wonder-working
hands, looking on themselves as sanctified by th'e contact. This
great esteem in which he was held was increased by his most
austere way of living, for he never tasted any strong drink, and
lived only on a few wild herbs. Meanwhile the devil, ever on
* Facti sumus ut immundus omnes nos ; et quasi pannus menstruatas uni-
versse justitife nostras. Isai. Ixiv. 6.
i" Dial. I, cap. 14.
388 GUIDE TO THE SPIRITUAL LIFE.
the watch to work our ruin, stirred up within him a vain esteem
of his sanctity, and of the honours which it gained for him. But,
as was meet for a true servant of God, he betook himself to tramp-
ling under foot this unfounded self-esteem, and these uprisings of
vanity, reflecting that there was nothing of his own in the miracul-
ous cures, and the other holy actions which he performed, and
striving to refer all to God, as to the Giver of every best gift.
But since the enemy returned again and again with these proud
suggestions, he could not, in spite of all his endeavours, uproot the
evil weed of vanity, so as to prevent it perpetually throwing out
new shoots. What then did he do ? He besought God that the
demons whom he had driven from the bodies of others, might
come and take possession of himself, and might torment him for
the space of five months, in order that he too becoming possessed,
all idea of his sanctity might be removed from the minds both of
himself and of others. His prayer was granted, and being taken
possession of by infernal spirits, he broke out into frenzy, into
hideous yells, and disorderly gestures, so that it was necessary to
bind him with stout ropes, as is commonly done with those whom
the devil rouses to furious madness. At length, after five months
of this ignominious molestation, he was completely freed from the
demon both as to body and soul. We should thus learn from this
servant of God, who did so much to efface from his mind all vain
self-esteem, and to keep himself in due appreciation of his own
nothingness, how we, too, ought to strive to continue in a lowly
opinion of ourselves, and to blot out of our minds all self-esteem,
especially when it rises on account of the good works in which we
can claim so small a share.
CHAPTER IV.
IN WHAT CONSISTS HUMILITY OF HEART TOWARDS GOD.
518. The first and chief sentiment, says St Thomas, that should
spring from the knowledge which the spiritual man acquires of his
HUMILITY TOWARDS GOD. 389
own nothingness, and of that state below even non-existence, to
which the sins he has committed have reduced him, is a reverent
and devout submission to God.* To this lowly and deep sub-
jection of the soul to God does the Prince of the Apostles allude
when he says : Humble yourselves, therefore, under the 7nighty hand
of God.\ Nor will it be difficult for us to put our wills in this
attitude of subjection and reverence towards God, if the know-
ledge of our baseness be deeply rooted in our mind ; as it is but
too fit that what is nothingness should be subject to Him that is
All, impotence to Omnipotence, imperfection to the All-Perfect,
a wretched creature to Him that is Happiness itself. This
was the burden, and very quintessence of that lowly and devout
prayer wherein the Seraphic Patriarch St Francis found occupation
for so many hours together : " My God ! what am I ? what art
Thou ? " The Saint plunged himself into the abyss of self-
knowledge, of the contemplation of his nothingness, his great
misery, his entire dependence on God ; whereby his heart was
moved to those sentiments of lowly submission, of reverence,
of lively confidence in the Almighty, which kept him absorbed in
God during the live-long day and night.
519. St Jerome likewise is of opinion that Humility of heart
consists in this total subjection of the mind to God.| That we
may be wholly, and in all things subject to God, the Saint will
have us acknowledge God as the Source and Author of all our
good, giving all the glory to Him alone. He further says, that this
submission will insure us against the loss of any of the merits
which we may have acquired by our virtuous deeds. § And well
might the holy Doctor speak thus ; for, given the case that a
person takes a vain self-complacency in any of his excellencies,
or in any of his good deeds, he will no longer ascribe to God that
* Unde humilitas prscipue videtur importare subjectionem hominis ad
Deum. . . . Humilitas, sicut dictum est, proprie respicit reverentiam hominis
ad Deum. 2, 2, qu. 161, art. 5.
f Humiliamini sub potenti manu Dei. i Petr. v. 6.
% In eo proprietatem ipsius (humilitatis) definimus, quod per omnia Deo
subdimur. Ad Demetr.
§ Nee potest quisquam de meritis suis perdere, quorum causas atque pro-
ventus, non in se, sed in auctore suo constituit.
390 GUIDE TO THE SPIRITUAL LIFE.
gift, or virtuous action, but he will attribute it to himself as some-
thing belonging to him, and thus will become vain. Hence, as
far as regards that particular gift or endowment, he is not subject
to God, nor does he pay Him due submission.
520. But here it must be observed, that it is in no way contrary
to that Humility of the heart which is due to the Sovereign Lord
and Maker, for us to acknowledge the good that is in us, even
though it be great, and sublime; for, as St Paul says, We have
received the Spirit Who is of God, that we might know the things
which are freely given to tis of God. * And St Gregory gives as
the reason for this, that otherwise being ignorant of God's gifts, we
should be unable to keep them, and we should not take any
trouble to preserve and increase them.f The Saint means no
more than that when a man knows his own endowments, he
should not forget to distinguish between what he has of himself,
and that which is bestowed by God ; so that, attributing all to
God, he may not be puffed up with vanity, but may remain in his
own nothingness, nor allow himself to be moved from the depths
of his self-contempt. To do this is in no way at variance
with the subjection due to God ; on the contrary, God Himself
declares, by the Prophet Jeremiah, If thou separate the precious
from the vile, the?i shall thou be as My mouth.% And again, we
read in the Book of Ecclesiasticus, The greater thou art, humble
thyself the more iji all things, and thou shalt find favotir before God. §
So that if you may lay claim to nobility of birth, to penetration of
mind, to eminence in knowledge, to beauty of feature, to grace-
fulness of carriage, to rank and dignity, you may, without prejudice
to holy Humility, admit the fact that you possess these gifts. As
you also may be conscious of the favours vouchsafed to you by
God in prayer, of the virtues which you practise, of the prayers
* Nos autem non spiritum hujus mundi accepimus, sed spiritum qui ex
Deo est ; ut sciamus, quse a Deo donata sunt nobis. I. ad Cor. ii. 12.
t Qui magna agit, quamvis de se humilia sentiat, scit tamen magna esse,
quse agit : nam si magna esse nescit, procul dubio minime custodit. Moral,
lib. xxvi., cap. 28.
% Si separaveris pretiosum a vili, quasi os meum eris. Jerem. xv. 19.
§ Quanto magnus es, humilia te in omnibus, et coram Deo invenies gratiam.
Ecclus. iii. 20. i,
HUMILITY TOWARDS GOD. 39^
which you are continually making in the path of perfection, pro-
vided only that you know how to separate the precious portion
which is God's gift, from that vile part which is in you, and that
you give all the glory to Him Who is the source of whatever
good you possess, remaining plunged in the abjection of your own
nothingness. Thus did the twenty-four elders of the Apocalypse,
who, seated on starry thrones, with golden crowns on their heads,
cast them before the feet of the Most High, and gave to Him all
the praise of their exaltation.*
521. To this Humility of heart towards God does it belong, not
to seek the praise and esteem of men for our good deeds, as was
done by the Pharisees, of whom Christ says : They do all their
7vorks to be seen by men.] Whoever follows in their footsteps gives
plain proof that it is not to God that he ascribes what is praise-
worthy in his actions, but to himself, practically believing himself
the author of them ; since he claims for himself, and would with-
hold from God, the incense of homage and praise : thus giving
unmistakable tokens of his falling short of due subjection to his
Maker.
522. Nor is it enough not to be on the look-out for honours,
or not to seek to hear our own praise ; we must further not take
pleasure in it when others give us praise; and when, in such
occurrences, a guilty self-complacency arises, we are to stifle it
forthwith. This, according to St Augustine, is the more difficult,
because such satisfaction or vain self-complacency is an act of
proprietorship by which we claim as our own the excellency
which attracts to us honour and applause ; whence it becomes plain
that in our inmost hearts we are not yet fully subject to the Giver
of every best gift.j
523. Should the spiritual man come to hold honour and praise
in abhorrence, to flee both by every means in his power, and
when they are offered him, to feel pained and displeased at heart,
* Mittebant coronas suas ante thronum, dicenteS : Dignuses, Domine Dens
noster, accipere gloriam, et honorem. Apoc. iv. 10.
t Omnia opera sua faciunt, ut videantur ab hominibus. Matth. xxiij. 5.
% Etsi cuidam facile est laude carere, dum denegatur ; difficile est ea non
delectari, cum offertur. Epist. 64, Ad Aurel.
392 GUIDE TO THE SPIRITUAL LIFE.
and to experience no less confusion than is felt by other men
under reproach and disgrace, the Humility of heart towards God
will have reached its highest point. This abhorrence and inward
pain are a sure sign that we cannot endure the honour due to
God to be given to any creature, and are an unmistakable token
that both in knowledge and affection, we have already acquired
a perfect and entire submission to our Maker. I am well aware
that all cannot attain so lofty an eminence, yet every one should
aspire to it, and strive after it with all the powers of his soul,
since each and every one is bound to render to God all the
honour due to Him, by refusing it for himself as not belonging to
him.
524. We may be encouraged to aspire to this degree of perfect
Humility by an example which Cassian has left on record, in his
book of " Institutes." * Paphnutius, Avho, to the monastic pro-
fession added the dignity of the priesthood, dwelt in one of the
great monasteries of Egypt, venerated by all on account of his
dignity and holiness of life. Not one of the monks but admired
his singular virtues, and spoke of them in terms of highest praise.
But he, being unable to endure these honours and praises, took
the most arduous resolution which his humble mind could have
conceived. He determined to fly the raonasteiy, and go into far
distant lands, where he would be wholly unknown, and beyond
the reach of his brethren. He therefore set out for a monastery
in Thebais, and, pro.strate at the feet of the Abbot and his Com-
munity, demanded the holy habit. Seeing his decrepit old age,
his humble garb, his wan, exhausted, and languid appearance,
they began to laugh at his request. Some said, that after having
had his full of the world, he had come to take shelter in the
cloister. Others, that he had not left the world, but rather had
been driven out of it by want, and that his object in coming to
the monastery was to make sure of a morsel of bread in the last
days of his life. Paphnutius was overjoyed at thus seeing his
honours changed for scorn, his praises for derision. At length,
after many earnest entreaties, he was admitted to the monastery,
and sent to work in the garden, under the orders of a young
* Lib. iv. cap. 30, 31.
HUMILITY TOWARDS GOD. 393
monk. Here his sole occupation was to dig the ground, to carry
manure on his back, and to fulfil the meanest offices of that
religious house. After a while, one of the monks who had gone
to seek after him on all sides, chanced to enter the garden,
noticed him, and thought he recognised him ; and secretly draw-
ing nigh, he attentively scanned his features, deportment, and
the tone of his voice. At length he discovered that there was the
very man he was looking for. He forthwith fell on his knees,
and calling him by his name, summoned him on the part of his
Abbot to return to his monastery. The other monks marvelled
at seeing their guest thus prostrate before one who, they thought,
was only a mere novice. But far greater was their amazement at
hearing him called by the name of Paphnutius, famous through-
out Egypt for his sanctity. In their turn, they fell at his feet,
begged pardon for the bad treatment which he had received at
their hands, and alleged as an excuse that they knew not who he
was. Paphnutius, meanwhile, weeping bitterly over the misfor-
tune that had befallen him, reproached the devil for having, out
of envy of the contentment he felt in this unknown and abject
state, discovered him to his companions. He was brought back
to the monastery, and there watched with the care that is taken
of a jewel that has been lost, and is found again. But unable to
bear any longer with the high esteem in which all held him, and
the veneration with which he was treated by every one, he took
to flight a second time ; not to a neighbouring country, as he had
done at first, but to places where no rumour of his name had
ever spread. He crossed the sea, and went over to Palestine,
where he made choice of a monastery in the neighbourhood of
Bethlehem, and there dwelt awhile in the greatest contentment,
being wholly unknown. But even here, he was discovered by
some monks who came to venerate the spot where our Blessed
Redeemer was cradled, and by most urgent entreaties and loving
violence, was compelled to return to his monastery ; thus leaving
us a most notable example of the greatest adhorrence of honour
and esteem, of homage and of praise.
525. To conclude then : Humility of heart towards God, consists
not only in the deepest reverence in His sight, but in an entire sub-
394 GUIDE TO THE SPIRITUAL LIFE.
mission of soul to Him as to the Source of all our good, rendering
to Him all the honour, praise, and glory, of our every excellence ;
without keeping back any share of it for ourselves.
CHAPTER V.
ON HUMILITY OF HEART TOWARDS MEN,
526. Humility of heart towards men, consists in despising our-
selves, so as to consider that we are inferior to every one, and in
submitting to every one. Such is the view taken of it by the An-
gelic Doctor.* As a consequence of this, the man that is truly
humble, bears peacefully with contempt, injury, and insult ; he
Avill even rejoice at it. This Humility of heart, in regard of our
neighbour, takes its rise in Humility of mind ; for if we realise
our own nothingness, our manifold sins, our frailty, weakness, and
misery, we shall not find it difficult to believe ourselves to be
worse than everybody else.
527. St John Chrysostom adds, that this submission to every
one is to be practised, not merely by sinners plunged in the
slough of numerous deadly sins, but even by persons who live
virtuously ; else their good deeds will avail them nothing. " True
Humility," he says, " is not that which you cannot help practising,
when it is plain and self-evident to you that your neighbour is a
hundred-fold better than yourself True HumiHty consists in
putting ourselves beneath those who seem inferior to us, and in
paying homage to those who appear less deserving. For if we are
right-minded, and enlightened by God, we shall consider no one
to be inferior to ourselves, but shall rather esteem all men as our
superiors in goodness. Nor does this apply only to such as are
plunged in countless sins, but also to him who is conscious of
doing many good deeds. Such a one must know, that unless he
* 2, 2, qusest. 161, art. 3.
HUMILITY TOWARDS MEN. 395
think himself to be the least of all, none of his good works will
be of any avail."'"' The holy Doctor^ could not speak his mind
more plainly, nor lay it down more positively, that there can be
no true Humility of heart without this sincere subjection to every
one, whoever he may be.
528. St Bernard goes further, and with greater emphasis, says :
" It is a great evil, and a great prejudice to Humility if, in
subjecting yourself to all, you prefer yourself to a single one.
However much you humble yourself," continues the Saint, " in
reckoning yourself to be less than what you really are, you
incur no danger in the thought; but 'if you exalt yourself above
what is due to you, and in your heart prefer yourself to a single
person Avhom you esteem your equal or inferior, it is a great
evil, and an awful danger." f He explains this by a popular com-
parison, but which is well suited to give clear expression to his
view. " Imagine," he says, " that you have to pass under a low
gate-way, quite out of proportion with your stature. If, in such
case, you bend an inch lower than necessary, there is no harm
done ; you only increase your chance of safety ; but, if you bend
ever so little less than is needed, you will surely knock your head
against the lintel, and bruise your forehead. In like manner,
however much you humble yourself before your neighbour, you
cannot receive harm \ but you will profit by this lowering of
yourself; while the least self-preference may work your ruin.
Wherefore, O man, whoever thou mayest be, compare thyself
neither to those above nor to those beneath thee, to some few
* Non est enim humilitas, quod facere debes necessitate : hsec, inquam
non est modestire, sed debiti. Vera autem modestia est, quando cedimus his,
qui nobis videntur esse minores, et eos veneramur, qui nobis videntur esse
magis indigni quam nos. Quod si recte sapimus, nullos etiam nobis esse mi-
nores arbitrabimur ; sed nos excelli ab omnibus hominibus dicemus. Et hoc
dico non de nobis, qui innumeris immersi sumus peccatis : sed etiam si quis
sibi plurimorum bene gestorum conscius sit. Nisi apud se sentiat, quod om-
nium sit postremus, nulla ei futura utilitas est ex omnibus suis bonis ope-
ribus. Horn. 33, in Genesim.
f Est grande malum horrendumque periculum, si modice plus vero, te ex-
tollas, si vel uni videlicet in tua cognitione te prseferas, quern forte parem
tibi Veritas indicat, aut etiam inferiorem. In Cant. Serm. 37.
396 GUIDE TO THE SPIRITUAL LIFE.
or to a single person ; but be subject to all; think thyself worse
than all others."*
529. An objection, however, naturally suggests itself to any one
reading this teaching of these holy Fathers. On the one hand,
it will be said, it is certain that Humility, being one of the most
illustrious Moral Virtues, is wholly grounded on the truth ; nor
can it borrow its lustre and splendour from falsehood. On the
other hand, it is unquestionable that men are not all equal in
merit, but that one is better than another, one superior to his
fellows. How then, is it possible, that each one should, with
truth, and without danger of giving credit to a falsehood, believe
himself worse than everybody else ? St Thomas replies, that
each person may consider in himself what he has of himself, — that
is, his nothingness and sins, which should ever be before him, —
for he can call nothing else his own. He may further consider
in his neighbours, what they have from God ; that is to say,
their virtues, their gifts of nature and of grace ; and he ought
ever to bear these in mind, as charity dictates. By means of
such a contrast, the haughtiest person must needs bow down and
acknowledge his immeasurable inferiority; and that too, without"
any danger of falsehood, since in this contrast there are all the
features of truth. f He also gives another answer, and says, that
if we look upon ourselves as superior to any one in respect of
some gift, we are to believe that he excels us by some hidden
endowment ; and, without any pretence, we shall be able to fulfil
the precept of the Apostle, who tells us, In lowlmess of mind, let
each esteem others better than hi7nself.X Combining these two
answers, he repeats, in another passage, that we may, apart from
all danger of falsehood, think and declare ourselves the vilest of
* Quamobvem noli te, homo, comparare majoribus, noli minoribus, noli
aliquibus, noli uni.
+ Dicendum, quod si non prseferimus id, quod est Dei in proximo, ei
quod est proprium in nobis, non possumus incurrere falsitatem. Ibid. art. 3,
ad secundum.
X In humilitate superiores sibi invicem arbitrantes. Dicit Glossa : Non hoc
ita debemus existimare, ut nos sestimare fingamus ; sed vere sestimemus esse
aliquid occultum in alio, quo nobis superior sit, etiamsi bonum nostrum,
quo illo videmur superiores esse, non sit occultum.
HUMILITY TOWARDS MEN. 397
all, on account of our own secret sins, of which we are conscious ;
and on account of God's gifts to others, which are hidden from
our gaze.*
530. St Bernard makes another reply to the objection which
we have developed, and alleges another reason why there are
none so wicked as that we should esteem ourselves superior to
them, or raise ourselves above them in our own opinion. How
do you know, he says, that he whom you repute the vilest and
most wretched of mankind, whose life you hold in abhorrence as
most wicked and sordid, and whom, on that account, you reckon
inferior, not only to yourself, clothed as you are with the habit of
Religion, but also to others whose guilt is not of so deep a dye,
how can you tell but that by the all-powerful workings of God's
grace, he may not become better than you, and that he be not
already so in the sight of God ? Wherefore, you must bow your
head even before such a miscreant, and believe yourself to be
inferior to him ; for our Saviour, when He commands us to take
the lowest place, meant that we should neither prefer, nor even
compare, ourselves to others, but be subject to all with genuine
Humility.f Figure to yourself that, in the golden days of the
primitive Church, a Christian of guileless conscience had beheld
Saul raging against Christ and His disciples, breathing, in his
frenzied hate, prisons, slaughter, bloodshed, for the ruin of the
faith. Had such a one preferred himself to the persecutor, and
said in his heart : If I fail to serve my Redeemer faithfully, at
least I do not persecute Him, nor strive to drag others along with
* Dicendum, quod aliquis absque falsitate potest se credere, et pronuntiare
omnibus viliorem secundum defectus occultos, quos in se recognoscit, et dona
Dei, quae in aliis latent. Ibid. art. 5, ad i.
+ Quis scit, O homo, si unus ille, quem forte omnium vilissimum, atque
miserrimum reputas, cujus vitam sceleratissimam, et singulariter foedissimam
horres, et propterea ilium putas spernendum, non modo prse te, qui forte
jam sobrie, et juste, et pie vivere te confidis ; sed etiam prse ceteris omnibus
sceleratis, tamquam omnium sceleratissimum : quis scit, inquam, si melior et
te, et illis, mutatione dextera; Excelsi in se quidem futurus sit, in Deo vero
jam sit ? et propterea non mediocrem, non vel penultimum, non ipsum saltern
inter novissimos eligere locum non voluit ; sed recumbe, inquit, in novissimo
loco, ut solus videlicet omnium novissimus sedeas, teque nemini, non dico
prseponas, sed nee comparare prsesumas. In Cit. Serm. 37..
398 GUIDE TO THE SPIRITUAL LIFE.
me to perdition ; — he would certainly have been deceived ; since
he to whom he preferred himself was, even then, in God's sight, a
great Apostle, a vessel of election, one of the greatest Saints of
Heaven, with whom any one who despised him could, by no
means, bear comparison. St Bernard recommends us to make
the like supposition every time we meet with a man conspicuous
for his wickedness, in order that we may place ourselves ever
beneath him, and ever keep in the lowest place. This Jesus
Christ Himself commands us.
531. To maintain ourselves in this state of self-abasement with-
out any danger of falsehood or self-deception, the remark of the
Seraphic Patriarch St Francis will be of much avail* Being
asked by his companion how he could, with truth, call himself the
greatest sinner in the world, seeing that he had never fallen into
any of the crimes which others commit, he replied : " I believe,
and hold for certain, that, had God dealt with the vilest assassin
in the world with the like mercy which He has shown to me, this
man would have served Him more faithfully, and be more pleasing
in His eyes than I now am. Further, it is my firm conviction
that if God were to withdraw His holy hand from me, I should
fall into enormities beyond anything that has yet been committed."
This is a maxim founded on truth, and by the aid of which we
may, with all sincerity, regard ourselves as inferior to any sinner
whatsoever. For if we but consider what we are of ourselves, we
shall be convinced that we should behave worse than any other ;
so that we ought to think of ourselves as being the vilest of all.
In a word, there is no lack of means whereby, without' lying or
falsehood, we may persuade ourselves that we are the worst of all,
placing ourselves, without affectation, and with all sincerity,
beneath every one else, provided we be well grounded in self-
knowledge, which, as we have already observed, is to be the
source of this sentiment of subjection to our neighbours.
532. How acceptable this is to God, and how much it helps us
onward in perfection, let the great St Antony declare to us in a
wondrous event which he relates happened to himself t He was
* Chron. S. Franc— Part I. lib. i, cap. 68.
t Ex Lib. Sentent. PP. § 121.
HUMILITY TOWARDS MEN. 399
in his cell, in high contemplation absorbed in God, when he heard
a voice from Heaven, saying to him : "Antony, thou hast not yet
attained the perfection of a certain tanner living in Alexandria."
The man's name was given. On hearing this Antony arose from
prayer, took his- staff, and with rapid strides set out for the city,
wondering within himself how a man living amid the bustle of the
world, and the turmoil of mechanical occupations, could surpass
in perfection one who was wholly intent on God's service in the
calm of solitude. On reaching the city he began at once to seek
out this artizan, and having found him, fell at his feet, beseeching
him to discover the good actions which he was in the habit of
practising. Amazed at so strange a question, the man replied :
" Holy Father, I am not aware of having done any good in my
life-time. Only, in the morning, on rising, I enter into myself,
acknowledging that I am the greatest sinner in the city, and with
heartfelt sincerity saying to God : ' Lord, all who dwell in Alex-
andria will come at length to enjoy Thee in Heaven, in reward of
their good deeds, while I alone, as a punishment of my sins, will
have to suffer in the bottomless pit.' At night, before lying down,
I repeat the same with the like sincerity. I do nothing beyond
this." — "And I may truly tell thee," rejoined St Antony, "that
though I lead a solitary life in the desert, I am not yet come to
the degree of Humility and perfection which thou hast reached,
though staying at home." So true is it that a deep Humility of
sentiment, by which we prefer every one to ourselves, is the short
road to a high degree of perfection.
533. But here we must bear in mind the words of the Holy
Ghost : There is one who humbles hijnself wickedly, but his heart is
full of guile.* And wherefore? Because when contemned,
mocked, put to scorn, wronged, or outraged by others, such a one
changes colour, shows resentment and indignation, and refuses to
put up peaceably with these insults. They thus plainly show that
their Humility is neither solid nor genuine, but entirely counter-
feit ; for he who, in his heart, thinks himself viler than his fellows,
and far more deserving than they of being contemned, is patient
* Est qui nequiter humiliat se, et interiora ejus plena sunt dolo. Ecclus.
xix. 2X.
400 GUIDE TO THE SPIRITUAL LIFE.
when occasions of being despised present themselves, and by his
deeds gives proof of the genuineness of his feelings ; nay more, if
he have made much progress in the perfection of this virtue, he
will rejoice at outrages and disgrace, more than the mass of men
rejoice at praise and applause. An example of this may be
seen in St Constantine, a Mansionarius of the Church of St
Laurence, at Ancona, St Gregory the Great tells of him that the
wide-spread opinion of his holiness attracted, crowds eager to
behold him, and to recommend themselves to his prayers. It
happened one day that a peasant, who had come to visit him,
came into the Church while the Saint was standing on a step-
ladder to light the altar-lamps. As he was of low stature and
slight build, the churl, measuring the greatness of soul by the
size of the body, began to laugh him to scorn, saying : " So this
is the fellow that folks call so great a man ! To my mind he is
but half a man!" On hearing this, the servant of God came
down from the steps, embraced the churl, and, kissing him on
the cheek, thanked him, saying : " You are the only one who have
taken me for what I am."* We may here remark, says St Gre-
gory, how deeply rooted was the Humility of Constantine, who
not only showed no resentment, but tenderly embraced the impu-
dent fellow who had so grossly insulted him. He finally con-
cludes, that contumely, mockery, and affronts, are the touch-
stone for testing the temper of the Humility that each one has in
his heart. t
534. But to attain this degree of Humility which can stand these
tests, we must, besides the knowledge of ourselves, bear in mind
our dear Lord so cruelly outraged for our sake ; as St Peter says,
Be ye subnet to every human creature for God's sake — not
merely on account of the evil we discover in ourselves, but more-
over for tte love of that God Who made Himself of no ac-
count for our sake.t As the great Apostle says. He etnptied
* Qua in re, pensandum est, cujus apud se humilitatis fuerit, qui despicien-
tem se rusticum amplius amavit. Dial., lib. i, cap. 5.
+ Qualis enim quisque apud se lateat, contumelia illata probat.
X Subjecti estote omni humanoe creaturse propter Deum. I Petr. ij. 13.
HUMILITY TOWARDS MEN. 401
Himself.'^ He was made obedieJit unto death., eve?i the death of the
Cross.f With the Royal Psahnist too, may we call to mind, that
the Incarnate God became the reproach of men, and the outcast of
the people, allowing Himself to be trodden under foot, as a worm
and no 7nan.X Remember that He Himself tells us, I have given
you an example, that as I have done, ye may do likewise. % AVhat
wonder then that the Apostles underwent ignominy with joy and
gladness ! |j The reason is that, they were inflamed with the love
of Jesus Christ.^ Just so, if in our hearts, in addition to a lowly
acknowledgment of our meanness — whereby we deem ourselves
more contemptible than others — there be enkindled the love of
Christ, and a desire to imitate Him in His abasements, it will be
easy for us cheerfully to accept every insult, scorn, wrong and
outrage.
CHAPTER VI.
OUTWARD ACTS OF HUMILITY.
535. St Thomas, in his explanation of Humility, which we set
forth in the first Chapter, besides the lowly knowledge of our-
selves, which he lays down as a necessary condition for the
acquirement of this virtue, and the abasement of the soul before
God and our neighbour (in which he makes its essence consist),
further requires that it should find expression in outward acts,
gestures, and words, which shall both spring from, and render
manifest, the inward lowliness of our hearts.** St Bernard's view
* Exinanivit semetipsum. Philip, ii. 7, 8.
+ Humiliavit semetipsum, factus obediens usque ad mortem, mortem autem
crucis.
X Ego autem sum vermis, et non homo : opprobrium hominum, et abjectio
plebis. Psal. xxj. 7.
§ Exemplum dedi vobis, ut quemadmodum ego feci, ita et vos faciatis.
Joan. xiij. 15.
U Ibant apostoU gaudentes a conspectu concilii. Act. v. 42.
T[ Quia digni habiti sunt pro nomine Jesu contumeham pati.
** Ex interiori autem dispositione humilitatis procedunt qusedam exteriora
signa in verbis, et factis, et gestibus, qjuibus id quod intrinsecus latet, mani-
festetur. 2, 2, qusest. 161, art. 6.
VOL. III. 2 C
402 GUIDE TO THE SPIRITUAL LIFE.
is that these outward humihations are not only the effect and
token of the inner Humility of the soul, but that they are even
the cause of it, since such acts intensify it ; and hence he deems
them no less necessary for the acquirement of Humility, than is
a cause for the production of its effect. Humiliation, says the
Saint, is the path that leads to Humility, as patience leads to
peace, and study to knowledge ; if then thou desirest to gain
Humility, do not withdraw thyself from the way of Humiliation.
For if thou canst not humble thyself, thou shalt never acquire
true Humility.* In whatever light, therefore, we consider out-
ward acts of Humility, whether as the effects or the causes of
inward Humility, they are ever most indispensable, if we wish — as
it is proper we should — to become humble before God and man.
Whence we have briefly to discourse upon these outwards acts;
and we shall begin with words.
536. As regards Words : The humble man will carefully guard
himself from saying anything that may redound to his own praise,
such as certain hints alluding to the nobility of his birth, the
magnificence of his house, his knowledge, genius, or talent, his
goodness, or virtuous works. Because such utterances as these,
being full of vain-glory and pride, are but too unbecoming in the
mouth of a spiritual person. Never, says Tobias, suffe7' pride to
reign in thy mind, nor iti thy words.\ So much the more, as such
words betray a heart defiled by vanity, according to the Latin
and Italian adage, " The tongue presses the aching tooth."|
Nor will it avail to say that you speak of yourself, or of your
good deeds, for the sake of example, and to edify your neighbours;
for though this may from time to time be safely done by persons
solidly grounded in Humility, it will usually be more expedient
for us to hold our tongue, and allow the edification that may
* Humiliatio via est ad humilitatem, sicut patientia ad pacem, sicut lectio
ad scientiam. Si virtutem appetis humilitatis, viam non refugias humilia-
tionis. Epist. 17, ad Ogerium Canon.
+ Superbiam, mimquam in tuo sensu, aut in tuo verbo dominaii permittas.
Tob. iv. 14.
% Ex abundantia cordis os loquitur. Matth. xii. 54.
HUMILITY TOWARDS MEN. 403
result from our good deeds to be given by the mouth of some
one else ; as King Solomon counsels us.*
537. We should learn caution from what befell the holy Abbot
Eleutherius, the founder of a large monastery in the neighbour-
hood of Spoleto. St Gregory tells usf that he was familiarly
acquainted with this Abbot at Rome in his own monastery, in
which house, too, the Religious breathed his last. The Holy
Pope tells us that Eleutherius once raised a dead man to life by
the efficacy of his prayers, and procured for him himself a
miraculous grace ; and he awards him great praise for his sim-
plicity, devoutness, and the remarkable gift of tears with which
he was endowed. Now the Saint relates a fact in the life of this
great servant of God, which exactly fits in with our present sub-
ject. He was once on a journey, and reached about twilight in
the evening a convent of nuns, where there was a young boy who
was every night tormented by the devil. Having no other
shelter, he was obliged to crave a night's lodging from the good
nuns. They granted his request, but at the same time begged
him to pass the night with this boy. The Abbot agreed. The
next morning the nuns inquired whether he had been disturbed
during the night by the child, and having heard that he had not,
they explained to him the diabolical molestations to which the
boy was subject, begging their guesL to take him to his monastery
in order that, by his prayers and those of his monks, the child
might be entirely relieved. He consented, and the boy, after his
admission to the monastery, remained wholly unmolested. Now
it came to pass that one day Eleutherius, being in the company
of his monks, said, with a certain vain-glorious exultation,
" Brothers, the devil was teasing these good nuns, but since the
boy 'has come to the house of us servants of God, he dares no
more come near him."| Scarce had he uttered these boastful
words, than the devil seized upon the boy, and began to torment
* Laudet te alienus, et non os tuum : extraneus, et non labia tua. Prov.
xxvij., 2.
+ Dial. Lib. iii., cap. 33.
X Fratres, diabolus ibi cum illis sororibus jocabatur : at ubi ad servos Dei
ventum est, ad hunc puerum accedere non praesumpsit.
404 GUIDE TO THE SPIRITUAL LIFE.
him far more furiously than lie had ever done before. Eleutherius
aware of his error, began to weep bitterly. The monks then
falhng on their knees, besought God with many tears to have
mercy on the possessed child, nor did they rise until they had
obtained for him the grace of deliverance. The reader may
learn hereby how displeasing to God are words of self-praise,
since He would not leave them unpunished in so great a servant
of His, but visited them with a chastisement which was quite
manifest to all.
538. But it is a small thing not to refrain from vain words.
The practice of Humility further requires that we should speak
to our discredit, especially by great sincerity, in discovering to
our Confessor or Director, not only our sins and failings, but all
our bad thoughts and evil inclinations. Cassian accounts as a
mark of Humility,* to discover to others our shortcomings in cases
where we see that our confession will be credited, and that con-
fusion will result from it ; else it would be better to say nothing :
for, if the listeners will not believe us, the self-accusation would
turn only to our credit, and there would be danger of our falling
into vanity by the very act wherein we seek our humiliation. f
But, above all, we should not excuse ourselves when rebuked by
others \ for, as St Gregory says, to accuse oneself of one's own
failings, and not to brook to be accused by others, is not
Humility, but a subtle pride, against which we should be on our
guard, t
539. In the life of St Pachomius it is related that, on paying a
visit to a monastery, he set himself, after prayer in common, to
work with the Community in making baskets. As he was en-
gaged in this manual toil, a young lad chanced to pass by, Avho,
stopping curiously to observe the Saint, boldly said to him,
* Nullas penitus cogitationes, sed confestim, ut exortES fuerint, eas suo
patefacere seniori. Inst., lib. iv. cap. 9.
\ Justus prior est accusator sui. Prov. xviij. 17.
% Summopere cavendum est, ut mala, quze fecimus, et sponte fateamur, et
hjec aliis arguentibus non negemus. Superbise quippe vitium est, ut quod
fateri de se quisque, quasi sua sponte dignatur, hoc sibi dici ab aliis dedignetur.
Moral, lib. xxij. 9.
HUMILITY TOWARDS MEN. 405
" Father Abbot, that is not the way to make baskets." At these
words Pachomius arose, as if the rebuke had come from the
Superior of the monastery, and humbly rephed, " Pray, show me
how they are to be made." The lad showed him the way in
which Abbot Theodore was wont to make them, and Pachomius,
resuming his seat without once changing colour, or being the
least ruffled, complied with the directions of his youthful in-
structor. If, then, one so venerable could receive the correction
of a child, though addressed to him indiscreetly, before a whole
Community, we, when rebuked for our shortcomings by our equal
or superior, should be much more ready to submit with Humility
to their correction, and to strive to amend them !
540. As regards Deeds : Humility may be practised in a two-
fold manner, by spontaneously doing something that is humiliat-
ing, or by cheerfully putting up with whatever of this kind may
be done to us by others. As to acts of our own, I do not say
that in seeking to level our pride with the dust, we ought to feign
madness, as did Simon Salo and St Phihp Neri before the whole
people ; with numerous others whose heroic self-humiliations are
recorded in the annals of the Church. I am well aware that no
one should thus humble himself without a special impulse of the
Spirit of God. Yet seculars may both lawfully and holily humble
themselves by frequently visiting the sick in their homes, by
waiting upon them in the hospitals, by lowering themselves to
acts of humble and abject service ; as was done by St Elizabeth,
Queen of Portugal, and by St Margaret, Queen of Scotland, both
of whom daily fed a large company of beggars, and with their
royal hands washed the feet of them all ; and shrank not from
bowing down their crowned heads to kiss those poor people, im-
printing their lips on their sores and ulcers. Laymen may perform
certain actions, holy and obligatory in themselves, which may
disgrace them in the eyes of the blind votaries of the world, who
are unable to form this exact idea of virtue. Such was the con-
duct of holy David, who, to give glory to God, danced in the
sight of the whole people, before the ark of the Lord, without
paying the least attention to the disapprobation manifested by
some, nor, in particular, to the scoffing of Michol, a proud and
4o6 GUIDE TO THE SPIRITUAL LIFE.
haughty woman, to whom the holy king replied, / will rejoice
before the Lord. . . . And I will yet be more vile than this, and
will be base hi mine own sight.* St Gregory, commenting on this
passage, hesitates not to say that he admires David far more
when, taking off the royal mantle, he girded himself and danced
before the Lord, than when combating with giants, and laying
them low with the sure aim of his sling. With his sling he con-
quered his enemies, but by his dancing he overcame himself, and
made himself vile before God. f
541. To speak now of Religious. These are far better able to
make their choice of humiliating actions, whether by exercising
mean and lowly offices, within the precincts of the cloister, or at
times beyond those limits ; or by the practice of acts of submission
and self-abasement towards other Religious, their brethren, either in
the refectory, the choir, or other public places, as is usual in those
religious houses wherein virtue flourishes and the spirit of piety
reigns. It is related in the Lives of the Fathers,:}: that an aged
monk, thinking that he had made great progress in the spiritual
path, asked God to show him what more was wanting for him to
attain perfection. While thus praying, he heard a voice directing
him to a certain swine-herd for an answer to his question. At the
same time God had ordered this hind, that, when the Solitary
came to him, he was to hand him his staff, and order him to go
and mind the pigs. All went on as God had disposed ; the Soli-
tary went, and received the command. On hearing it, he bowed
his head, and set about feeding hogs under the guidance which
he received from God by the mouth of the clown. The people,
who thought him a Saint, seeing him following in the wake of
these foul animals, mocked him : some said that his brains were
dried up by fasting and prayer, and that his mind was gone ;
* Quia ludam ante Dominum . , . Et vilior fiam plus quam factus sum :
et ero humilis in oculis meis. II. Reg. vj. 21.
t Coram Deo egit vilia, vel extrema ; ut ilia ex humilitate solidaret, quae
coram hominibus gesserat fortia. Quid de ejus factis ab aliis sentiatur, ignore :
ego David plus saltantem stupeo, quam pugnantem. Pugnando quippe hostes
subdidit ; saltando autem coram Deo, se ipsum vicit. Moral., lib. xxvij.
cap. 27.
+ De Obed., n. 21.
HUMILITY TOWARDS MEN. 407
others that he was possessed by the devil ; but he persevered in
this lowly service, and bore with all in peace. At length God,
seeing him solidly grounded in HumiUty, ordered him to return
to his cell. The Lord would have us learn from this that true
Humility, which is the foundation of Christian perfection, is to be
acquired in base and lowly occupations.
542. Besides these spontaneous humiliations, there are not
wanting, both to Seculars and Religious, many others that are not
sought by them, but which come to them from men, and which are
the better fitted to check our self-elation, as they are less volun-
tary. As long as we live in this land of misery there will never
be wanting to us either murmurings, slander, injury, or contempt.
We shall never be without jealous rivals to thwart our advance,
or envious adversaries, who aim at bringing us down. All these
are means of humiliation, not of our seeking, but sent by God, to
the end that, by embracing them, we may lay low our pride, and
remain with a vile and humble opinion of ourselves. As the
Book of Ecclesiasticus says, Gold and silver are tried in the fire.,
and acceptable incii in the furnace of hnmiliation.*
543. John Climacus relates that he found in a certain
monastery, a monk of the name of Abarius, who was made
the butt of the whole Community.t Some insulted him with
sharp words ; others when he sat down to meat, would drive him
away, and send him dinnerless out of the refectory. Climacus
being moved to pity for him, took him aside, and asked, " Why
do your brethren treat you so ill, as to drive you from the table,
and send you to bed fasting ? " " They do it for my good," replied
the other; adding: " Father John, they have reason to behave so
harshly towards me, for without the trial of such humiliations, the
gold of virtue can never gain perfect purity." % Climacus says
that this good monk had lived fifteen years subject to these out-
rages, and that he continued the same kind of life two more years
after his visit to the monastery. At the point of death, the
* In igne probatur aurum, et argentum : homines vero receptibiles in camino
humiliationis. Ecclus. ii. 5.
t De Obedient. Gradu 4.
X Pater Joannes : absque probatione non perficitur aurum.
4o8 GUIDE TO THE SPIRITUAL LIFE.
Religious thanked the brethren for their charity in keeping him
humble, and calmly breathed his last. After death the Abbot
had him interred in a spot set apart for those who had died in
odour of sanctity. Happy the man who, like this servant of God,
is willing and anxious to learn how to bear calmly with the un-
toward and humiliating treatment that may come to him from his
fellows. He indeed will be grounded on a solid foundation ; the
edifice of his perfection shall never totter to its fall.
544. Among these humiliating deeds or works, may be reckoned
a certain simplicity in our dwelling and furniture, and especially
in our clothing ; for these things being more immediately con-
nected with ourselves, are more efficacious either to humble our
hearts, or to puff them up with some sentiment of vanity. St
Basil writing to St Gregory the Divine, lays down this rule con-
cerning clothing : We are not to seek gayness of colour, super-
fineness of texture, or softness. Let the coat be so coarse and
thick as that of itself it may suffice, without a second being
needed to protect the body from the cold. The shoes should be
cheap, but well fitted to the feet, in order to secure ease in walk-
ing.* It is certain that the servants of God have ever shown a
preference for poor and coarse garments, as proper to keep the
soul in Humility, and to inspire the heart with sentiments of abase-
ment. We read of the celebrated Arsenius, that while tutor to
the two sons of the great Theodosius, Arcadius and Honorius,
he was splendidly clad. But on becoming a follower of Christ,
he learned in the school of Humility another end wholly
opposite fashion ; since he chose for himself the coarsest and
meanest garb that could be found in the solitudes of Scete. St
Gregory relates of St Equitius, that he was so poorly and meanly
clad that his salutation would not have been acknowledged, had he
not been known for the holy man he was. t It is told of the two
* Noli quferere neque in colore jucniiditatem, neque in structura tenuitatem,
et moUitiem. . . . Vestis enim crassities tanta esse debet, ut caloris gratia opus
non habeas altera. Calceus vilis quidem pretii, sed tamen satis commode
necessitatem expleat.
i" Erat valde vilis in vestibus, atqne ita despectus, ut si quis ilium fortasse
nesciret, salutatus etiam resalutare despiceret. Dialog., lib. I, cap. 4.
HUMILITY TOWARDS MEN. 409
Saints of the name Macarius, in the Lives of the Fathers,*
that going together on a voyage on the Nile, they embarked in a
boat in which there were two officers superbly dressed, and sur-
rounded by soldiers and attendants with gold collars, and sumptu-
ous liveries. These, beholding the two Solitaries in their coarse
and lowly garb, were so touched with compunction that one of the
number, treading under foot the pomps of the world, became a
monk.
545. But we are here concerned with a matter where it is im-
possible to lay down a general rule applicable to all ; for, though
each one should practise a certain Humility and modesty in his
manner of dress, this cannot be the same in every condition.
Moderation of dress befitting a Religious is of one kind ; another
style is suitable for an Ecclesiastic ; and another still is seemly in
Seculars. It can only be said in a general way, that Religious,
with regard to the habit of their Order, should behave with sim-
plicity and abhor over-nicety or affectation, and that they should
cherish their threadbare, rusty, and patched garb, as most suited
to holy Humility. In a word, they are to take to themselves
what we have quoted above from St Basil, that Clerics should not
follow Seculars in their style and fashion of dress, but keep to that
decency and moderation in vesture, which is prescribed by the
sacred Canons, and Diocesan Statutes. Seculars, in their turn,
should abhor the pomps, the useless adornments, the divers
fashions, invented almost daily by the devil, as an incentive to
vanity, especially to the vanity of women who run mad after
these vain adornments of fashion. Show me a woman who
has the strength of mind to set her foot on vanity of dress, who
cares not to make herself attractive in the sight of others, and
as I said before, she has advanced a great way in the spiritual
path.
546. It is recorded in the Annals of the Friars-Minor,t that
one of these Religious had for penitent a lady whose whole
mind was occupied with all kinds of brocaded stuffs, jewels,
ornaments, and sweet scents. Her Confessor used frequently to
* Lib. de Sign, et Mirac, n. 19. t Part. 2, lib. iv., cap. 30.
4IO GUIDE TO THE SPIRITUAL LIFE.
rebuke her, but all in vain. One morning, seeing her at his feet thus
decked in all her finery, and all reeking with perfume, being in-
flamed with a holy zeal, he said, " Madam, all these ornaments you
are wearing, are so many snares with which the devil robs Jesus
Christ of souls, and enslaves them." Terrified and touched at
these awful words, the lady broke forth into this prayer : " Lord,
if there be anything in me displeasing in Thy sight, and pleasing
to the devil Thine enemy, allow him even now to strip me of it
violently." Scarce had she said these words, when she fell upon
her face, and there appeared a dark shadow, while an invisible
hand stripped her of her costly finery, leaving her but her under-
clothing ; and a voice was heard to say to the bystanders :
" These are the snares wherewith I entrap souls and make them
my own." The lady arose wholly changed from what she had
heretofore been ; for, adopting a more modest style of dress, she
gave herself up to a devout life. Whoever would serve God and
not the devil, must do likewise ; thus shall he attain holy
Humility, the foundation of the spiritual life.
547. The third way of practising Humility by means of our
outward actions, is that Avhich, as St Thomas says, imposes
moderation upon us in our Gestures.* This consists in a certain
outward composure, indicating the inner Humility of the heart.
To this may be reduced, not to be easily moved to laughter; to
speak in low tones, with moderation and on rational topics ; to
go with eyes downcast, head bent down, with slow and measured
step, acknowledging, and making manifest at every moment by
this lowly deportment, our sense of our past guilt. St Benedict
expresses all this in three degrees of Humility, as included among
the twelve which he prescribes for acquiring this virtue, f St
Basil requires humble persons to practise the like actions, as was
seen in his letter quoted above. A humble man always goes
along with a grave and downcast countenance, a modest deport-
* In dictis, in factis, et gestibus.
f Si non sit facilis risu ; si humiliter cum gravitate pauca, et rationabilia
verba loquatur, et non sit clamosus in voce ; si non solum corde, sed etiam
corpore humilitatem ubique indicat, inclinato semper capite, et defixis in ter-
ram aspectibus, reum se omni hora de peccatis suis cestimans.
HUMILITY TOWARDS MEN. 411
ment, with hair not over solicitously attended to ; the garb mean,
the pace moderate, neither too slow, which would be the token
of a soul without energy, nor too fast, the sign of a disturbed
and haughty mind.'""
548. We may conclude by observing, with St Jerome and St
Ambrose, that the outward humiliations, of which we have been
speaking in this Chapter, must be joined with Humihty of heart,
whereby we acknowledge our vileness and misery ; otherwise
they would not be acts of Humility, but rather sins of vanity and
pride covered with the cloak of Humility ; the more abominable,
as they deceive the more by a false appearance. " Follow after
Humility," says St Jerome to Celantia, " not after its counterfeit,
which is shown merely in the outward deportment, and in the tone
of the voice ; strive for that which springs from the heart. It is
one thing to possess the reality, another the shadow of virtue; one
thing to follow after the counterfeit, another to seek the substance
of things. Most hateful is that pride which lurks under the mask
of Humility."! St Ambrose is of the like mind. Many, he says,
have the appearance, but not the virtue of Humility ; they show
it outside, but contradict it in their interior. They make parade
of it, but with its reality they will have nothing to do. True
Humility is that which springs, without fraud or deceit, from a
sincere heart. Great, then, is its value.:|: Let us therefore en-
deavour that our humiliations be acts of genuine Humility ; and.
* Animum humilem consequitur visus subtristis, in terram demissus, habitus
neglectus, capillus sparsus, vestis sordida. . . Incessus esto neque lentus, ut
animi dissoluti sit signum ; neque cursus celer, et concitatus, wX. qui ipsius
impetus perturbatos, ac temerarios esse demonstret. Cit. Ep. ad Greg.
+ Humilitatem sequere, non quse ostenditur, aut simulatur gestu corporis,
aut fracta voce verborum ; sed quK affectu cordis exprimitur. Aliud est enim
virtutem habere, aliud virtutis similitudinem : aliud est rerum umbram sequi,
aliud veritatem. Multo deformior ilia est superbia, quse sub quibusdam
humilitatis signis latet. Ep. ad Celantiam.
+ Multi habent humilitatis speciem, sed virtutem non habent. Multi earn
foris prgstendunt, et intus impugnant. Ad fucam proeferunt, ad veritatem
abjurant, ad gratiam negant. . . Non est ergo humilitas, nisi sine fuco, et sine
fraude. Ipsa est vera, quse habet piam mentis sinceritatem ; rpagna virtus
ejus. Ep. 44, ad Constant.
412 GUIDE TO THE SPIRITUAL LIFE.
to this end, let them spring from sincere lowUness of heart, which
is their native soil.
CHAPTER VII.
HOW NECESSARY FOR PERFECTION IS THAT VIRTUE OF HUMILITY
WHICH WE HAVE BEEN EXPLAINING IN THE FOREGOING CHAPTERS.
549. St Augustine speaks of HumiHty in such terms, with such
emphasis, that he appears to set it in the foremost rank among
all the virtues that can adorn the soul of a Christian. For,
writing to Dioscorus, he tells him, that as Demosthenes, that
prince of orators, when asked what was the chief of the rules of
eloquence, replied, "Action," or the mode of pronouncing; and
returned the same answer to the question when thrice repeated ;
so if you inquire of me, Dioscorus, which of the precepts of
Christian life is to be chiefly observed, I will always answer.
Humility, Humility.* It is obvious to every one, that the holy
Doctor, in speaking thus, must be taken to award Humility the
pre-eminence over every other virtue.
550. St Thomas, treating this point with the precision of
scholastic rigour,! says that Humility is not the most excellent of
the virtues ; for faith and hope are unquestionably far more noble,
and charity more illustrious ; since these three virtues have God
Himself for the immediate object of their acts. The same holy
Doctor is further of opinion, that the intellectual virtues, and
legal justice, are of a higher dignity in some particular respects ;
but he concludes, nevertheless, that Humihty may claim the
* Sicut rhetor ille nobilissimus, cum interrogatus esset, quid ei primum
videretur in eloquentije prseceptis observari oportere, pronunciationem dicitur
respondisse : cum qusereretur quid secundo, eamdem pronunciationem ; quid
tertio, nihil aliud, quam pronunciationem dixisse : sic si interrogares, et
quoties interrogares de prasceptis Cliristianse rehgionis, nihil aliud respon-
derem, nisi humilitatem. Ep. 56, ad Diosc.
+ 2, 2, Qusest. 161, art. 5, in corp.
NECESSITY OF HUMILITY. 413
highest rank m the choir of virtues, by reason of its serving as a
foundation to the others.* It is, in truth, the ground and basis
of all the rest ; and, as in buildings, the foundation must precede
the raising of the walls, arches, and columns, even were they
made of gold, and inlaid with precious stones ; so may Humility
claim the precedence over far loftier virtues, as being the
foundation on which they all rest, and whence they derive their
elevation. In this sense, he calls Humility the first of the virtues.
This explanation he has borrowed from St Augustine, who ex-
presses his own view in the following words : " You are plan-
ning to raise a lofty building ; look then first to the foundation
of Humility." t It is in this sense that we may award to Humility
the primacy amongst all virtues.
551. The other Holy Fathers are of the like mind. " Humility,"
says St Cyprian, " was ever the foundation of sanctity. Even in
heaven itself, pride and haughtiness tottered and fell. This
may be seen in the case of Lucifer, whose nature was as noble as
his will was proud and unbending.":]: " In all things," says St
John Chrysostom, " we must proceed with order ; hence if we
wish to exercise ourselves in good works, let us first lay the foun-
dation of Humility, on which the remainder of the building may
be securely supported : for there can be no virtue unless accom-
panied by Humility. Whoever has laid this foundation deeply,
may raise the edifice of his perfection to whatever height he
pleases." § Such words claim our attention, so full are they of
meaning. We should further consider the saying of Cassian,
which is to the same purpose : " The structure of virtue can in
no wise be raised in the soul, unless the solid foundation of true
* Eod. art. in respons. ad 2.
+ Cogitas magnam fabricam constituere celsitudinis? de fundamento prius
cogita humilitatis. De Verb. Dom. — Serm. 10.
X Fundameiitum sanctitatis semper fuit humilitas : nee in co?Io stare potuit
superba sublimitas. In Nativ. Dom.
§ Ubique modum servemus, et bonis operibus nostris humilitatem, quasi
fundamentum et scabellum substruamus : ut secure virtutes superexstruere
valeamus. Virtus enimnon est, nisi conjunctam Irabeat humilitatem. Qui hoc
fundamentum recte jecerit, poterit, in quantam voluerit altitudinem, struc-
ram excitare. In Gen. — Horn. 35.
414 GUIDE TO THE SPIRITUAL LIFE.
Humility have first been laid in the heart ; a foundation such as
may suffice to bear the loftiest perfection and charity." * St
Bernard asserts the same ; saying that the spiritual edifice of
Christian perfection cannot stand, unless upheld by the solid
foundation of Humility, t The other Saints are all agreed.
552. This being established, it must be plain to every one how
necessary is holy Humility in order to make progress in virtue,
and to advance in the path of perfection ; for, as it would be
deemed sheer folly in any one about to build a house, if he were
to neglect to excavate the ground in the measure of the intended
height of the walls, or if he were to fail to lay a solid foundation
(since thus, instead of making a habitation for himself, he would
be labouring to bring about his ruin), — so must we likewise
esteem him a fool, who, desirous of acquiring virtue — nay, less
than this, of living a Christian life — does not first plunge deep
into the abyss of his nothingness, into the knowledge of his sins
and miseries, with an inward and habitual sense of self-abasement,
— in a word, who does not first lay in his heart the solid founda-
tion of Humility ; because the spiritual structure of his virtues
will never rise : for, like a house built on bad foundations, it will
speedily come to the ground.
553. But 1 will explain my meaning still more clearly in a
matter of so great importance, and will unfold the reasons why
Humility is called the foundation of all the virtues, and why it is
said to be necessary to their attainment. A foundation has these
two properties — first, without it the building cannot be erected ;
secondly, without it no building can stand. Now, these two pro-
perties may be claimed by holy HumiHty, for without it no virtue
can be acquired, nor can any virtue be preserved or cultivated.
The reason for the first point is thus given by St Thomas :
" Without Humility it is impossible to acquire any virtue ; be-
cause it must be taken for granted that we can attain no super-
* Nullo modo potent in anima virtutum stractura consurgere, nisi prius
jacta fuerint verse humilitatis in nostro corde fundamenta ; quae firmissime
collocata, perfectionis et caritatis culraen valeant sustinere. Instit. lib. xij. 32.
t Nisi super liumilitatis stabili fundamento spirituale Eedificium stare minime
potest. In Cant. Serm. 36.
NECESSITY OF HUMILITY. 415
natural virtue, nor even perform any one of the acts of a virtue,
unless the liberal and beneficent hand of God pour forth into our
mind and heart a special grace, whereby our faculties are ren-
dered capable of the practice of that virtue. To assert the oppo-
site would be an error of faith. Now it is Humility, says the
Saint, which frees us from pride, removing the greatest obstacle
that can exist to the infusion of the grace which is so much
needed for every act of virtue. According to the saying of St
James, God resists the proud, but gives His grace to the Humble*
And so the virtue of Humility disposes and prepares the soul for
the reception of grace, and thus enables it to practise every other
virtue. In this sense, St Thomas concludes, may Humility be
called the foundation of the spiritual edifice, and the first among
the virtues. t
554. St Cyril of Alexandria, in accordance with St Thomas,
asserts that this mean and lowly esteem of self, with a sincere
acknowledgment of our needs and miseries, draws down forth-
with the abundance of divine grace and of heavenly aid. J St
Gregory agrees with both these writers, saying that Humility
opens the mind to the light from above, while pride closes it.
For it is a kind of secret of the spiritual life, that we are the less
able to attain the light of Heaven in proportion as we are puffed
up ; because we are rejected by God for the very reason that we
are exalted by pride.§ Hence the Holy Fathers are unanimously
agreed that without HumiUty man cannot receive the grace so
* Deus superbis resistit, humilibus autem dat gratiam. Jac. iv. 6.
f Humilitas primum locum tenet ; in quantum scilicet expellit superbiam,
cui Deus resistit, et prsebet hominem subditum, et patulum ad suscipiendum
influxum divinse gratije, in quantum evacuat inflationem superbise. Unde
dicitur Jacob, capita quarto, quod Deus superbis resistit, humilibus autem dat
gratiatn : et secundum hoc dicitur humilitas spiritualis redificii fundamentum.
Citat. Qusgst., a. 4, ad. 2.
J Hsec plane humilis de se existimatio, et propriae indigentiae confessio,
divinse gratise largitatem affatim consequitur, et coeleste impetrat auxilium.
Lib. vi. in Joan. cap. 21.
§ Lumen intelligentiae humilitas aperit, superbia abscondit. Nam secretum
quoddam pietatis est, ut tantum minus ad illud animus perveniat, quanto
magis intumescit : quia eo ipso foras repellitur, quo insanius inflatur. Moral.,
lib. i. cap. II.
4i6 GUIDE TO THE SPIRITUAL LIFE.
much needed for the practice of virtue, and is therefore unable to
acquire any one single virtue,
555. Tell me, I pray, what has a parched, barren valley to do
in order to receive the fertilising streams which flow from the
mountain-top, and which being parted into several branches, dis-
tribute their waters over its bosom ? Nothing, assuredly, but to
bow itself lowly at the foot of the mountain. In like manner, we
cannot receive from the bosom of God that fulness of grace which
is to render us fruitful in .good works, and well stocked with vir-
tue, unless we remain bowed down before God, acknowledging
with deep Humility our misery, our great poverty, and the ex-
tremity of our need. And as, if a miserable valley were to
strive to raise itself above the summit of the surrounding moun-
tains, it could not receive from them the living waters which fertil-
ise it and cover it with abundant harvests, so in like manner,
the man, who with uplifted head appears before God full of self,
and puffed up with vanity, cannot expect from the Almighty the
dew of those graces that might render him fruitful in every good
work.
556. To come now to the second part. The grace of God is
necessary, not only to implant virtue within us, but further, for
the increase and vigour of the same. Now, if divine grace is
withheld from him who is wanting in Humility, it strictly follows
that, as without it no virtue can be acquired, neither can those
virtues be preserved which have been already acquired. St
Jerome gives Celantia clearly to understand this truth : " Set
store by nothing so much as by Humility, let nothing be dearer
to thee ; for this is the first and most trusty guardian and keeper
of every virtue."* St Gregory imphes the sametwhen he says,
that to set about storing up virtues without Humility, is like heap-
ing up dust before a violent wind that will sweep it away. Who-
ever wishes to save the fire from being extinguished, must cover it
up with ashes ; and in the same manner, he that would preserve
* Nihil habeas humilitate prsestantius, nihil amabilius. Hsec est enim
prcecipue conservatrix, et quasi custos quEedam virtutum omnium.
f Qui sine humilitate virtutes congregat, quasi in ventum pulverem portat.
Super. Psal. Poenitent. — In Ps. iij.
NECESSITY OF HUMILITY. 417
virtue must keep it hidden and secured under the mantle of
Humility.
557. The same holds good of the avoidance of vice, against
which no antidote or preservative is so effectual as Humility.
In order to walk securely in the paths of virtue, without being
caught in the snares of sin, the only sure guide is the virtue of
Humility. God himself was pleased to reveal this to St Antony,
to whom He showed the world under the figure of a field covered
with snares. Terrified at the sight of so many dangers, the Saint
asked how one might avoid falling into them. Our Lord replied
that it was only by the practice of holy Humility.*
558. I remember having read a story of a strange character,
but which, I think, may probably be true, since it seems, to my
mind, to recall the parable of the Pharisee and the Publican,
where the former, in spite of his strict observance of the law, was
rejected for his pride, while the latter, sinner though he was, won
salvation by his Humility.f In a certain monastery, there lived
a saintly monk, to whom God was frequently pleased to make
known His secrets, and who was on that account held in high
esteem by his brethren. It happened that a hermit, who led a
solitary life in a forest not far from the monastery, being sick
unto death, begged the Abbot to come and administer to him the
last Sacraments. The Abbot hastened at once to the dying man,
bearing with him the Holy Eucharist, and taking, for companion
and attendant in the sacred function, the monk so highly favoured
by God. In the neighbourhood, there lurked a brigand, who was
in the habit of lying in wait for the lives and purses of tra-
vellers. On hearing the tinkling of the bell that preceded the
Blessed Eucharist, he was troubled, feeling an unusual devotion,
and turning round, accompanied the Priest to the cell of the
dying hermit. On reaching it, he began to reflect on his former
wicked life, and deemed himself unworthy to enter the room, or
to tread the ground on which the servant of God had spent so
many years. Kneeling, therefore, on the threshold, he exclaimed
* S. Athan. In vita S. Anton,
t Specul. Exemp. — Dist. 9, Exemp. 199.
VOL. III. 2 D
41 8 GUIDE TO THE SPIRITUAL LIFE.
with sighs: "Would that I were in your place!" On hearing
him, the dying man conceived sentiments of the haughtiest self-
esteem, and repeated in his heart : " It would indeed be well for
you to be what I am." At the very instant, he breathed his last.
The monk, who had accompanied the Abbot, burst into sobs and
tears. When all was over, the Abbot and his companion returned
to their monastery. The robber, meanwhile, remaining on his
knees as before, was penetrated with so intense a contrition in
his inmost heart, that he wept bitterly for his past offences, and
promised God an entire amendment of life. Unable at length
to bear up against the poignancy of his sorrow, he arose, and
went with hurried steps to the Abbot, in order to relieve himself
of the burden of his sin by a full confession. But as the light
from Heaven, which enlightened his mind to acknowledge, as was
most due, his evil course, had, perhaps, dimmed somewhat his
bodily vision, he stumbled in his hurry, fell down a precipice, and
was wounded in a vital part. The monk, who was accompanying
the Abbot, being at no great distance, seeing this sudden death,
began to smile cheerfully. On their return home, the Abbot
charged the monk to account for his having wept at the decease
of the good old hermit, while he had laughed for joy at the
sudden death of a brigand, who was following in their wake, for
the purpose of depriving them of their property, and perhaps of
their life. He answered, that God had made known to him that
the hermit was damned for the proud thoughts to which he had
consented at the moment of death, while the robber had been
carried by Angels into paradise, having been purified and freed
both from the guilt and punishment of his misdeeds by his extra-
ordinary contrition.
559. By this, or rather by the parable of the Phai-isee and the
Publican, of which the above story has always seemed to me a
lively figure, the reader may perceive how true it is that no single
virtue, nor even any degree of holiness itself, is secure unless it
be grounded on sincere Humility; and that the blackest guilt,
if joined to a deep Humility, is soon changed into true sanctity.
Thus it is necessary to be humble in order to attain salva-
tion ; and to be perfect when we die, we must be deeply and
NECESSITY OF HUMILITY. 419
perfectly humble. This is the word of Christ ; no more is
needed.*
560. As we begun the Chapter with the words of St Augustine,
let us quote him now that we conclude. The sure road that leads
to God, without danger of being led astray, according to what he
says to Dioscorus, is — first. Humility ; next. Humility ; lastly,
Humility. "Ask me," he writes, "the question as often as you
please, and my answer will ever be the same. Not that there are
no other precepts in God's law, but because unless Humility both
precede and follow our good works, and also accompany them,
unless we keep it ever before our eyes, unless we hold fast to it in
order to repress pride and all vain self-conceit, — our good deeds
will be snatched out of our hands. We have reason to dread other
vices when we do wrong ; pride lurks even in our good actions,
and must be guarded against, lest it rob us of the merit which we
acquire by them." t This is to say that, without Humility there
can be no virtuous, holy, and meritorious work; and consequently
that without Humility there can be no virtue. We may hence
see how necessary is Humility for a spiritual man, since without
it we cannot advance a single step in the path of perfection.
We now pass to the practice of all that we have so far been
saying.
* Nisi conversi fueritis, et efficiamini sicut parvuli, iion intrabitis in regnum
coelorum. Qui se exaltaverit humiliabitur : et qui se humiliaverit exaltabitur.
Matth. xviij. 13 ; Idem, xxiij. 12.
+ Ea est, prima humilitas, secunda humilitas, tertia humilitas, et quoties
interrogares, hoc dicerem : non quod alia non sint praecepta, quce dicantur :
sed nisi humilitas omnia, quEecumque bene fecerimus, et prEecesserit, et
comitetur, et consecuta fuerit : et proposita, quam intueamur, et opposita,
cui adhoereamus, et imposita, quae repi-imamus ; jam nobis de aliquo bono
facto gaudentibus, totum extorquet de manu superbia : vitia quippe cetera, in
peccatis, superbia vero in recte factis, timenda est, ne ilia quK laudabiliter
facta sunt, ipsius laudis cupiditate amittantur.. Epist. Supracit. 58 ad
Dioscorum.
420 GUIDE TO THE 'SPIRITUAL LIFE.
CHAPTER VIIL
PRACTICAL SUGGESTIONS TO DIRECTORS ON THE FOREGOING
DOCTRINE.
561. First Suggestion. From what we have said in the pre-
ceding Chapter, it follows that the first and principal care of a
Director must be to lay in the souls of his penitents a solid
foundation of the virtue of holy Humility ; for otherwise he will
lose his trouble, and they will lose all the pains that they take to
advance in virtue. To strive after a spiritual life, and not to
strive after Humihty, is to build upon the sand. Now to proceed
with order in a matter of such importance, the Director must
begin by rooting in the minds of his penitents the Humility which
consists in self-knowledge; this being the first stone that has to
be laid in order to make a solid foundation of Humihty. But it
must be observed that for this purpose, it is not enough to have a
mere abstract knowledge, whereby the penitent believes, in a
general and indistinct manner, that he is nothing but a sinner and
miserable wretch, as faith teaches : since this superficial knowledge
can go along very well with a pride that is perfectly diabolical.
It must of necessity be a realization, lively, deep and practical,
of our abasement, which begets in the soul a despising of our-
selves before God and man : for, in this lowly sentiment it is,
according to the view of St Thomas, that Humility formally con-
sists. But as no virtue, and even no art, can be acquired with-
out frequent practice, the Director will train all who are desirous
of progress, to the frequent practice of considering these truths
and keeping them constantly before their minds to their dying
day.
562. For this purpose he will prescribe to them to meditate for
some time on self-knowledge, and will set before them suitable
considerations. When he finds them sufficiently advanced, he
will teach them to mingle lowly views of themselves with all
their thoughts, as bread is taken along with all other kinds of
food. I will explain my meaning : Placing themselves in the
PRACTICAL SUGGESTIONS. 421
presence of God, while they consider His greatness, they must at
the same time, reflect upon their own nothingness, their sins, and
unworthiness ; when making acts of adoration and homage, they
must join to them acts of deep Humility. When purposing the
amendment of some fault, the practice of some virtue, they must
recall their by-gone shortcomings, and must mingle with their
resolves acts of inward shame and confusion. When begging of
God some virtue, or other spiritual gift, they must consider that,
of themselves, they are incapable of attaining it, and that they
deserve not to receive it from God ; yet for their trust in His
infinite goodness, they must implore it with fervour : thus will they
join lowly self-knowledge with fervent prayer. In making acts of
contrition for their past sins, let them ponder their own weakness;
and so with sorrow of heart, they will couple Humility of soul.
In this wise, by continual exercise, they will attain a deep and
habitual knowledge of their own misery, and will be rooted
therein.
563. But here it must be remarked, that this self-knowledge, in
order to engender Humility, must be illumined by a ray from
above, which may enable us to penetrate to the very depths of
the abyss of our miseries. If this fails, although we ground our-
selves in this knowledge, by the use of various reflections, fre-
quently renewed, it will not avail to humble our haughty soul and
proud heart. The same happens here as commonly happens in
connection with other devout considerations. Yesterday, for
instance, when you were meditating on the Passion of our Lord
and His ghastly wounds, His copious blood-shedding failed to
excite within you the least feeling of pity for your suffering Saviour.
You meditate to-day on the same subject, and you melt into tears
of compassion. How is this? It is because to-day you have
that clear light which failed you yesterday; the light in the
presence of which the sufferings of Christ make upon you a
tender and sorrowful impression. Thus too, if to the know-
ledge which you strive to gain of your sins, God join a ray of His
light, you will, in very deed, esteem yourself the greatest sinner
in the world, and annihilate yourself in His sight, just as St
Francis of Assisi, on the testimony of St Bonaventure : or as St
422 GUIDE TO THE SPIRITUAL LIFE.
Catharine of Sienna, on the testimony of Blessed Raymond : and
as the Apostle St Paul looked on himself as the greatest of sinners,
according to his own testimony.* If this light fail us, our miseries
will vanish from our sight, and for all our strivings, we shall never
come to know ourselves to be the wretched creatures that we
really are in God's eyes. But how is this light to be obtained ?
The only way is to ask for it with that truthful persevering prayer
to which nothing is ever refused. Hence the Director must fre-
quently remind penitents who are desirous of acquiring Humility,
to be constantly begging of God this humbling light, which,
united to their own strivings after self-knowledge, may enable
them to become lowly, and, in the depths of their heart, to
account themselves as nothing.
564. I have said that the Director must keep his penitents to
this practice unto their dying day, for it is a practice from which
no one is at liberty to claim exemption. Certain persons, in whom
perfect love is beginning to be enkindled, may lay aside such
meditations as are calculated to excite fear, for instance, those on
death, hell, judgment, &c ; for, perfect love drives out servile fear,
as St John teaches. f But from the study of self no one can be
considered free ; nay, the most lofty souls need it more than the
others. And so, even if your penitents have attained to the
perfect and mystic union of love, to ecstasy, and raptures; even if
they have, like the Apostle, been snatched up to the third Heaven,
they will more than ever stand in need of keeping their eyes fixed
on their own nothingness, their sins, and inborn weakness ; for
he whom God has raised highest, is most liable to the dizziness
of those vain thoughts which make men fall into the abyss. So
that all have need to keep themselves humble.
565. Second suggestion. Humility of sentiment must follow
on that of self-knowledge, as it is the very essence and sap, so to
speak, of this virtue. But before coming to the practical details
of this so salutary sentiment, I must warn the Director to be
watchful and far-sighted in distinguishing between it and its
* Christus Jesus venit in hunc mundum peccatores salvos facere, quomm
primus ego sum. I. ad Tim. i. 15.
t Perfecta charitas foras mittit timorem. I. Joan. iv. 18.
PRACTICAL SUGGESTIONS. 423
counterfeit, which is deluding and hurtful. He will often meet
with spiritual persons, desirous of making progress, who, when
they chance to fall into the . sins or shortcomings, into which
they have frequently resolved not to fall, get troubled and dis-
quieted even to the point of losing peace of soul : and, close upon
this disquiet, follows a sort of misgiving that they will never
succeed better. " I see," they say within themselves, " that per-
fection is not meant for me. I recommend myself to God, but I
do not deserve to be heard on account of my sins." Whence
they fall into a certain torpor of spirit, and care not, or neglect, to
do good. All this is mistaken by them for Humility, as it is
based on a knowledge of their own weakness ; and on this account
they do not resist the temptation ; but it is, in very deed, pusil-
lanimity, littleness of soul, a faint-heartedness founded on a subtle
pride. Do you know why these persons are disquieted after their
sin ? It is because they had conceived the vain notion that they
were very strong, and secure against ever falling again ; so that
when they find their dream rudely dispelled, no wonder that they
become a prey to trouble and bitterness of heart. They lose
hope, since • they had confidence in themselves, and in their
power of ridding themselves of their faults by their own efforts.
But being taught by experience how weak was the stay on which
they leaned, no wonder that they fall into despondency and
pusillanimity. The Director may see by this, how wofully these
souls are led astray by the delusions of a false Humility, and in
what need they stand of care and watchfulness.
566. He that is really humble will not be surprised or dis-
turbed after having fallen into sin : for being grounded in the
sense of his weakness, he knows that the evil soil of his heart is
capable of producing nothing but these evil weeds. He repents,
indeed, yet not so much for the harm he has done to himself, as
for the offence he has given to God ; and in the meantime he
calmly humbles himself, saying, as St Catharine of Genoa used to
say in such cases, " These are the fruits that my garden produces.
Unless Thou, O Lord, keep me up by Thine Almighty arm, I
shall commit other sins, nor is there any crime into which I
shall not speedily plunge." The really humble will not yield to
424 GUIDE TO THE SPIRITUAL LIFE.
despondency, but will cast himself into the arms of the divine
goodness, and will repeat with a dilated heart : " I steadfastly
hope to do with Thy gracious help what I cannot do of my own
weakness." Thus, from his very faults, does he gain courage to
go on more speedily in the race of perfection. Let us listen to
that great teacher of the spiritual life, St Teresa, who, treating of
this point, says : * " True Humility, though it discovers to the
soul its native deformity, and pains us by showing us ourselves, is
never accompanied by disturbance, never disquiets the heart, nor
overcasts the mind, nor occasions dryness, but is always a source
of comfort. On the one hand, it inspires sorrow for having
offended God, while on the other, it dilates the heart with the
sure hope of His mercy; its light enables us to feel confounded
at ourselves, and yet to praise God for having borne with us.
But in the counterfeit Humility, which is inspired by the devil,
there is no light for good ; God is shown as one who puts all to
fire and sword. This is the most cruel, subtle, and deceitful
delusion of the devil's craft I have ever known."' The Director
must then seek light to correct these sentiments of false Humility,
which spring from pride, or from the delusion of the demon, or
more usually from both ; and he must be earnest in freeing his
penitents from them.
567. Third suggestion. The sentiment of that true and super-
natural Humility which is a gift of God, consists in the low
estimate of self which we form at the sight of our nothingness,
sins, and miseries ; leading us quietly and calmly to subject our-
selves to God first, and then to every human creature : as we have
explained in the foregoing Chapters. We will now examine how
this subjection is to be practised, first with regard to God. The
person, placing himself in the divine presence, with the eye of
faith, will cast one glance at the infinite Majesty of the Almighty,
and another glance at his own miseries; at the contrast of his deep
abasement with God's immeasurable greatness, he will subject,
prostrate, annihilate himself before the Lord, in the measure of the
light imparted from above. St Ignatius Loyola would have us
* In her T^ife, Chap. 36.
PRACTICAL SUGGESTIONS. 425
deem ourselves, in the sight of God, as a running sore that lets out
matter on all sides. St Vincent Ferrer would have us account
ourselves as putrid carrion, and hideous corpses, on account of
our enormous sins, in order that we may conceive a great and
lively contempt of ourselves, and may wonder how God can bring
Himself to love anything so abominable as we are. Secondly, we
must confess, with the most intimate conviction of our hearts, that
whatever good may be in us, is not our own, but God's ; that to
Him is due all the glory, honour, and praise ; that we can claim
nothing as our own but our nothingness, or what is still more
vile, the filth of our sins. Thirdly, we must inwardly rejoice that
we are nothing, in order that God alone may be all in all : that
we have no power, in order that He alone may be all mighty :
that we are destitute of all good, in order that He alone may be
the sole, the supreme Good. Fourthly, we must repent of having,
by a barefaced theft, robbed God of His most precious possession
external to Himself, namely, His glory, by being puffed up at
some gift or excellency which we possess, and by accepting for our-
selves the praise which was His due, and not our own; and, at the
same time, we must restore to God the honour of which we have
robbed Him, by saying, with all fulness of heart. To Thee alone he
honour and glo?y. Fifthly, we should further restore to Him all the
glory of which the proud and vain have robbed Him, declaring
that it should have been given to Him, as to the source of all our
good, and as to our last end, to Whom, in justice, it should return.
Sixthly, we ought to marvel that, while the Angels and Saints of
Heaven account themselves as nothing before God, being fully
aware of their utter poverty, we alone dare to take pride in our-
selves. Seventhly, let us fear lest God withdraw the gifts which
He has bestowed upon us, or allow us to misuse them unto our
deeper perdition. Eighthly, let us, above all, conceive a firm and
constant resolution never to seek for ourselves honour, esteem, or
praise, and to do what in us lies to avoid all that may gain such
for us ; as, for example, dignities, position, important and honour-
able functions. St Bernard says most truly, that it is an execrable
presumption to seek glory in what belongs not to us, and while
aware that we have nothing of ourselves, to attempt to rob another
426 GUIDE TO THE SPIRITUAL LIFE.
of his honour.* And a little further on, he adds, that it is a
grievous crime to indulge the pride with which we make use of
gifts bestowed upon us, as if they were entirely our own and
sprang from ourselves ; thus usurping the glory which belongs to
the Giver. t
568. Fourth suggestion. Humility of heart in regard of our
neighbour has three degrees, as we observed in the fifth Chapter ;
the practical view of which I will now briefly unfold. First, to
despise ourselves, in such manner as to place ourselves below every
one, thinking each person with whom we are thrown to be our
superior. This submission must be in the mind, in that we make
more account of the opinion of another than of our own. Hence
we must never defend our own views with obstinacy, but having
given our reasons, we must yield and submit. We must further
seek the advice of others, and follow it, as being safer than our
own opinion, and above all, we must never yield to displeasure at
seeing the views of others preferred to ours, being disposed to
look upon our opinion as less solidly grounded. As regards the
will^ this subjection should make us submit our will to that of
God, and of those set over us, and even of others who have not
authority over us j as it is but reasonable that our will, of which we
should make less account, should yield to that of our neighbour,
which we should esteem as far more worthy to be followed. As
regards outward works, we are to be content that what we do is
not valued, and thought less of than the actions of others.
569. The second degree of Humility of heart as regards our
neighbours, is so to despise ourselves that we bear with calmness
the contempt of others, and in consequence of the low estimate
we form of ourselves, to say in our hearts, " He is right, he does
me justice, he treats me as I deserve. The view he takes of
my worth agrees with that of God and the whole court of Heaven.
In God's sight I am most vile on account of my nothingness,
* Declinanda, et execranda ilia prassumptio est, qua sciens, et prudens forte
audeas, de bonis non tuis tuam quserere gloriam : et quod certus es a te non
esse, inde tamen alterius rapere non verearis honorem.
f Est quippe superbia, et delictum maximum uti datis tamquam innatis, et
in acceptis beneficiis gloriam usurpare beneficii. De Diligend. Deo.
PRACTICAL SUGGESTIONS. 427
abominable for my sins." In this degree, we still savour the
bitterness of being contemned, but it is overcome by the contempt
which we feel for ourselves, which makes us turn to God, saying,
" I thank thee. Lord, that there are those who know me, and
treat me as the wretch I am : " and we should put constraint
upon ourselves to pray for the person who has outraged us. We
must strive to attain this degree ; otherwise, as St Gregory
observes, the contempt that we may seem to feel for ourselves,
when we own and declare our sinfulness, would not be true
Humility, or real contempt : as we saw in the fifth Chapter. " We
know not a few," says the Saint, " who, of their own movement,
confess that they are sinners ; but when they are rebuked for their
faults, put themselves at once on the defensive. If these persons
acknowledged their sinfulness with real Humilit}^, and in conse-
quence, truly despised themselves, they would not recall their own
spontaneous confession, but would endure reproach peacefully.*
570. The third degree of Humility consists in so despising
ourselves, that Ave rejoice at being made little of by others. .Tl^is
is indeed a lofty and arduous height, but yet may we reach it,
and we should aspire to do this by the grace of God. St Dio-
dorus distinguishes two sorts of Humility : one proper to pro-
ficients, the other to the perfect, f The former feel pain and
sadness under humiliation, because they have not yet subdued
the perverse inclinations of nature : the latter, on the contrary,
are filled with joy, having so completely overcome their passions,
that these dare not raise their heads to renew the struggle. What-
ever our state, we must do violence to ourselves in order to
receive contentedly scorn, affronts, and insults ; saying, in the
will at least, even if our feelings make resistance : " Now, indeed,
dear Jesus, am I become like unto Thee, Who wert so much
despised for love of me. These outrages, persecutions, and
slanders, though so repugnant in outward seeming, are the happi-
* Multos novimus, qui arguente nullo, peccatores se esse confitentur : cum
vero de culpa sua fuerint fortasse correpti, defensionis patrocinium quserunt,
ne peccatores esse videantur. Qui si tunc, cum id sponte dicunt, peccatores
se esse veraci humilitate cognoscerent, cum arguuntur ab aliis, esse se quod
confessi fuerant, non negarent. Moral., lib. xxii. cap. 10.
Una modicorum, altera perfectorum. De Perf. Spir. cap. 95.
428 GUIDE TO THE SPIRITUAL LIFE.
ness, the blessedness, which Thou hast promised Thy servants.*
They are an earnest of the incorruptible, unspeakably great
blessings which Thou art keeping in store for me above. t It is
right, then, that I should rejoice and be glad at receiving them."
Thus will love for our Saviour, and the hope of eternal bliss,
assuage the bitterness which our frail nature cannot but feel
under humiliation, and perhaps even change it into a spiritual
joy. Such are the practical methods for exercising ourselves in
Humility, which Directors should gradually bring their penitents
to adopt, according to the disposition of each and the greater or
lesser degree of progress which they may discover. As regards
external humiliation, consisting in words, deeds, and gestures, I
will add nothing, having sufhciently treated of the practice re-
garding these in the sixth Chapter.
* Beati estis cum maledixerint vobis et persecuti vos fuerint, et dixerint
omne malum adversum vos, mentientes, propter me. Matth. v. ii.
f Gaudete, et exultate, quoniam merces vestra copiosa est in coelis. Ibid.
END OF VOL. III. ^
PRINTED BY W. B. KELLY, 8 GRAFTON STREET, DUBLIN. >
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